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ZTbe  Mtsoom  of  tbe  Bast  Series 


EDITED  BY 

L.  CRANMER-BYNG 

Dr.   S.   A.    KAPADIA 


THE   PATH   OF   LIGHT 


WISDOM  OF.  THE  EAST 

THE  PATH  OF  LIGHT 

RENDERED  FOR  THE  FIRST  TIME 
INTO  ENGLISH  FROM  THE  BODHI- 
CHARYAVATARA  OF  SANTI-DEVA 

A  MANUAL  OF  MAHA-YANA  BUDDHISM 
BY  L.  D.  BARNETT,  M.A.,  LITT.  D. 


NEW   YORK 

E.   P.   BUTTON    AND   COMPANY 

1909 


PRINTED  BY 

HAZELL,    WATSOK   AND   VINEY,    LD., 

LONDON  AND  AYLH8BCRY, 

ENGLAND 


CONTENTS 

CHAP.  PAGE 

INTRODUCTION 7 

I.  THE  PRAISE  OF  THE  THOUGHT  OF  ENLIGHTEN- 
MENT         37 

II.   THE  CONFESSION  OF  SIN      .        .        .         .40 

III.  TAKING  THE  THOUGHT  OF  ENLIGHTENMENT  .     44 

IV.  HEEDFULNESS    IN    THE    THOUGHT    OF    EN- 

LIGHTENMENT     48 

V.  WATCHFULNESS 53 

VI.  THE  PERFECT  LONG-SUFFERING     .  .59 

VII.  THE  PERFECT  STRENGTH       .        .        .        .73 

VIII.  THE  PERFECT  CONTEMPLATION      .        .        .82 

IX.  THE  PERFECT  KNOWLEDGE  .        .        .        .92 

NOTES 95 

APPENDIX  .  103 


2005633 


EDITORIAL   NOTE 


object  of  the  Editors  of  this  series  is  a 
-I-  very  definite  one.  They  desire  above  all 
things  that,  in  their  humble  way,  these  books 
shall  be  the  ambassadors  of  good-will  and 
understanding  between  East  and  West — the  old 
world  of  Thought  and  the  new  of  Action.  In 
this  endeavour,  and  in  their  own  sphere,  they 
are  but  followers  of  the  highest  example  in  the 
land.  They  are  confident  that  a  deeper  know- 
ledge of  the  great  ideals  and  lofty  philosophy 
of  Oriental  thought  may  help  to  a  revival  of 
that  true  spirit  of  Charity  which  neither  despises 
nor  fears  the  nations  of  another  creed  and 
colour.  Finally,  in  thanking  press  and  public 
for  the  very  cordial  reception  given  to  the 
"  Wisdom  of  the  East  "  Series,  they  wish  to  state 
that  no  pains  have  been  spared  to  secure  the 
best  specialists  for  the  treatment  of  the  various 
subjects  at  hand. 

L.    CRANMER-BYNG. 
S.    A.    KAPADIA. 

NOBTHBBOOK   SOCIETY, 

185  PICCADILLY,  W. 


THE    PATH    OF    LIGHT 


INTRODUCTION 

'  "TTTHEN  the  religion  formerly  received  is 
V  V  rent  by  discords,"  remarks  Bacon  in  his 
subtle  essay  on  the  "  Vicissitudes  of  Things," 
"  and  when  the  holiness  of  the  professors  of 
religion  is  decayed  and  full  of  scandal,  and  withal 
the  times  be  stupid,  ignorant,  and  barbarous, 
you  may  doubt  the  springing  up  of  a  new  sect ; 
if  then  also  there  should  arise  any  extravagant 
and  strange  spirit  to  make  himself  author  thereof. 
If  a  new  sect  have  not  two  properties,  fear  it  not, 
for  it  will  not  spread  :  the  one  is  the  supplanting, 
or  the  opposing  of  authority  established — for 
nothing  is  more  popular  than  that ;  the  other  is 
the  giving  licence  to  pleasures  and  a  voluptuous 
life :  for  as  for  speculative  heresies  (such  as 
were  in  ancient  times  the  Arians,  and  now  the 
Arminians),  though  they  work  mightily  upon 
men's  wits,  they  do  not  produce  any  great  altera- 
tion in  States,  except  it  be  by  the  help  of  civil 


8  INTRODUCTION 

occasions.  There  be  three  manners  of  planta- 
tions of  new  sects  :  by  the  power  of  signs  and 
miracles  ;  by  the  eloquence  and  wisdom  of  speech 
and  persuasion  ;  and  by  the  sword.  For  martyr- 
doms, I  reckon  them  amongst  miracles,  because 
they  seem  to  exceed  the  strength  of  human 
nature  ;  and  I  may  do  the  like  of  superlative  and 
admirable  holiness  of  life." 

So  far  as  his  range  of  knowledge  extended, 
Bacon's  remarks  are  true.  But  when  we  attempt 
to  apply  them  to  the  history  of  Buddhism,  we 
find  that  they  need  considerable  qualification. 
Buddhism  arose  in  an  age  when  "  the  holiness  of 
the  professors  of  religion,"  the  influence  of  the 
Brahman  hierarchy  in  India,  was  "  decayed  and 
full  of  scandal."  But  the  times,  far  from  being 
"  stupid,  ignorant,  and  barbarous,"  were  full  of 
eager  intellectual  and  moral  activity ;  on  all 
sides  ancient  doctrines  were  being  reaffirmed  by 
their  professors  and  assailed  by  critics,  while  new 
systems  of  thought  were  rising  everywhere.  The 
Buddha  himself  was  not  an  "  extravagant  and 
strange  spirit,"  but  a  man  whose  thought  in 
essentials  was  thoroughly  in  harmony  with  the 
ideas  of  Hinduism,  and  whose  character  fulfilled 
a  Hindu  ideal.  His  Church  did  indeed  endeavour 
to  supplant  the  authority  of  the  Brahmans  ;  but 
it  sought  to  attain  this  end  neither  by  "  the  giving 
licence  to  pleasures  and  a  voluptuous  life,"  nor 
by  the  sword.  Its  marvellous  success  was  due  to 


LIFE    OF    GAUTAMA    BUDDHA          9 

"  the  eloquence  and  wisdom  of  speech  and  j 
persuasion  "  and  to  "  the  superlative  and  admir-  f 
able  holiness  of  life  "  of  the  Buddha. 

About  a  hundred  miles  north  from  Benares,  on 
the  border  of  Nepal,  where  the  plain  of  the 
Ganges  begins  to  rise  to  the  uplands  at  the  edge 
of  the  mighty  Himalayas,  lies  a  little  region 
which  was  once  the  home  of  the  Sakyas,  a  class 
of  Kshatriyas,  or  men  of  the  warrior  caste.  To 
Suddhodana  of  Kapila-vastu,  a  nobleman  of  the 
Gautama  family  of  this  tribe,  was  born  about 
560  B.C.  a  son  Siddhartha.  When  he  grew  up 
Siddhartha  likewise  married  and  begot  a  son, 
Rahula  by  name.  And  then,  when  he  was  about 
twenty-nine  years  of  age,  as  tradition  relates, 
Siddhartha  became  weary  of  the  world  and  the 
flesh.  The  ghastly  riddle  of  Life — Life  with  its 
endless  vicissitudes  of  phantom  pleasure  and 
ever-renewed  pain — was  ceaselessly  pressing  itself 
upon  him,  as  it  has  pressed  itself  upon  so  many 
thousands  of  other  Hindus,  and  he  could  find 
no  rest  in  his  father's  home.  So  he  left  the  world, 
to  become  a  wandering  beggar-student,  in  the 
hope  of  finding  the  key  to  the  great  mystery  in 
the  teachings  of  some  master  of  philosophic  lore. 
But  none  of  the  teachers  whom  he  met  could 
satisfy  the  hunger  of  his  soul,  and  the  severest 
mortifications  of  the  flesh  brought  him  no  light. 

One  day,  as  he  sat  meditating  in  the  shadow 
of  a  fig-tree,  his  long  searchings  of  heart  came  to 


10  INTRODUCTION 

an  end,  and  the  answer  to  the  mystery  of  life  was 
revealed  to  him.  Henceforth  he  was  the  Buddha, 
the  Enlightened  Seer,  who  had  won  the  perfect 
peace  of  spiritual  knowledge,  the  Nirvana l ; 
and  the  remaining  years  of  his  long  life  were 
passed  in  imparting  his  teaching  for  the  salvation 
of  his  fellow-creatures,  and  thus  founding  the 
Buddhist  Church,  until  about  482  B.C.,  full  of  years 
and  honour,  he  departed  to  the  supreme  Nirvana. 
When  we  examine  the  doctrines  which  appear 
to  have  been  taught  by  the  Buddha,"  we  see  that 
they  are  founded  upon  two  ancient  conceptions 
that  are  characteristic  of  Hindu  thought :  the 
pessimistic  idea  of  Karma,  and  the  Samsara, 
"  works  "  and  "  wandering."  According  to  the 
usual  Indian  creed,  the  universe  is  tenanted  by 
a  countless  number  of  souls  in  various  degrees  of 
elevation  ;  and  each  of  them  must  pass  through 
an  endless  number  of  births  and  deaths  in  the 
most  various  kinds  of  bodies.  Every  moment 
of  experience  that  each  soul  undergoes  in  each 
incarnation  is  the  direct  result  of  an  act  per- 
formed in  a  former  birth  or  later,  and  in  its  turn 
bears  fruit  in  a  future  experience,  thus  forming 
a  series  of  sorrows  without  beginning  and  without 

1  See  below,  p.  18. 

2  On  this  subject  the  reader  will  do  well  to  study  the  latest, 
and  in   several   respects   the   best,  summary,   Boiiddhisme  : 
Opinions  sur  VHistoire  de  la  Dogmatique,  by  Professor  L.  de 
la  Vallee  Poussin  (Paris,  1909). 


THE   BUDDHA'S    "MIDDLE    PATH"     11 

end.  For  life,  however  pleasant  it  may  seem,  is 
in  reality  but  a  long  illusive  agony,  from  which 
only  the  few  escape  who  by  their  perfect  spiritual 
insight  win  to  identity  with  the  transcendental 
Being,  Brahma. 

Now  the  Buddha,  according  to  the  ancient 
tradition  of  the  Pali  Canon,  dissented  from  this 
teaching  on  one  very  important  point.  He 
denied  that  there  is  a  soul  in  the  individual,  and 
that  there  is  a  God,  or  Supreme  Being,  working  in 
the  manifold  phenomena  of  the  universe.  Of 
course  he  believed  in  gods  :  no  Hindu  has  ever 
seriously  called  them  into  question ;  but  the 
gods,  according  to  him,  differed  only  in  degree 
from  mankind,  and  neither  class  possessed  that 
permanent  centre  of  thought,  tTiat  unchanging 
identity  of  consciousness,  which  we  call  "  soul  " 
or  "  self."  Our  thoughts  are  never  quite  the 
same  from  second  to  second  ;  our  mental  life  is 
only  a  series  of  causally  connected  instants  of 
consciousness.  By  this  denial  the  Buddha 
thought  that  he  could  more  readily  remove  the 
moral  and  intellectual  weakness  of  humanity 
which  is  founded  upon  the  conception  "  I  am  "  ; 
for  if  there  is  no  real  subject  of  thought,  no 
"  soul  "  or  "  self,"  it  cannot  predicate  its  own 
existence,  and  therefore  cannot  conceive  selfish 
desire.  And  desire  is  the  root  of  embodied  life, 
and  therefore  of  all  evil. 

The  Buddha  therefore  taught  a  "  Middle  Path," 


12  INTRODUCTION 

equally  remote  from  worldly  ways  and  from 
extreme  asceticism,  the  "  Noble  Path  of  Eight 
Members."  The  members  of  this  Path  are  as 
follows :  Right  Views,  or  acceptance  of  the 
Buddha's  teachings  which  we  have  above  set 
forth ;  Bight  Desires,  or  pure  aspirations  making 
for  righteousness,  charity,  and  purity  of  heart ; 
Right  Speech ;  Right  Conduct ;  Right  Livelihood ; 
Right  Effort,  or  constant  intentness  to  avoid 
lapses  into  frailties  of  thought  or  conduct ;  Right 
Mindfulness,  or  continual  dwelling  of  the  memory 
on  the  teachings  of  the  Faith  for  the  same  purpose  ; 
and  Right  Ecstasy,  or  spiritual  exercises  tending  to 
promote  the  peace  and  sanctity  of  the  mind. 
This  "Noble  Path"  is  one  of  the  four  "Noble 
Truths  "  which  are  the  pillars  of  the  Buddha's 
system — to  wit,  the  fact  that  life  is  miserable, 
the  fact  that  its  misery  has  a  cause,  the  fact  that 
this  cause  can  be  killed  and  thereby  the  sorrow 
of  life  removed,  and  the  fact  that  the  "  Noble 
Path  "  is  the  only  method  that  can  attain  this 
end,  for  it  destroys  the  selfish  individualism 
inherent  in  the  human  mind,  the  "original  sin," 
and  creates  a  universal  knowledge  and  sym- 
pathy and  a  spiritual  calm  and  purity  which  are 
salvation. 

The  Buddha's  doctrine  as  to  the  real  nature  of 
Being  and  consciousness  was  expressed  in  a 
famous  formula,  called  in  Sanskrit  Pratltya- 
samutpdda  and  in  Pali  Patichcha-samuppada, 


MEMBERS    OF    "CAUSAL   SERIES"     13 

which  means   "  origination  in  a  causal  series." 
The  members  of  this  series  are  as  follows  : 

Ignorance  (Sanskrit,  avidyd ;    Pali,  avijja). 

Conformations  (Sanskrit,  samskdras ;  Pali,  sam- 
fchdrd). 

Consciousness  (Sanskrit,  vijndna ;  Pah',  vinndna). 

Name  and  Form  (Sanskrit  and  Pali,  ndma-rupa). 

Six  sense-organs  (Sanskrit,  shad-dyatana ;  Pali, 
saldyatana). 

Contact  (Sanskrit,  sparda ;  Pali,  phassa). 

Feeling  (Sanskrit  and  Pali,  vedand). 

Desire  (Sanskrit,  trishnd ;  Pali,  tanhd). 

Attraction  (Sanskrit  and  Pali,  updddna). 

Being  (Sanskrit  and  Pali,  bhava). 

Birth  (Sanskrit  and  Pali,  jdti). 

Age  and  Death  (Sanskrit  and  Pali,  jard-marana), 
grief,  lamentation,  pain,  depression,  and  despair 
(Sanskrit,  soka-paridevana-duhkha-daurmanasya- 
upaydsa). 

There  are  very  few  dogmas  in  the  whole  history 
of  philosophy  and  religion  that  have  been  so 
copiously  discussed  and  so  differently  interpreted 
as  this.  It  seems  to  be  an  attempt  to  show  how 
individual  existences  and  consciousnesses  arise 
in  the  cosmic  process.  According  to  Buddhist 
teaching,  there  is  no  permanent  "  soul "  and 
there  is  no  real  "  matter."  There  exists  only  an 
infinite  number  of  series  of  consciousnesses  either 
potentially  or  actively  in  operation,  and  each 
series  consists  of  a  succession  of  moments  of 


14  INTRODUCTION 

consciousness,  each  moment  being  the  direct 
resultant  of  its  predecessors.  Now  the  force  which 
directs  this  process  in  each  series  is  its  karma,  or 
"  works,"  the  influence  of  former  activities,  mostly 
in  previous  births  ;  it  is  by  reason  of  its  former 
karma  that  a  train  of  consciousness  at  a  particular 
moment  begins  to  develop  itself  into  an  "  indi- 
vidual," that  is  to  say,  a  consciousness  of  being 
a  particular  person,  human,  divine,  or  animal. 
So  we  may  interpret  the  Buddha's  formula  as  a 
vague  expression  for  the  manner  in  which  the 
individual  emerges  from  the  ocean  of  cosmic 
being.  First  in  order  is  "  ignorance  "  ;  that  is 
to  say,  when  we  analyse  the  operation  of  karma 
upon  a  train  of  moments  of  consciousness,  we 
find  that  its  primary  effect  is  to  cause  ignorance, 
namely,  the  false  belief  held  by  this  consciousness 
that  it  is  a  "  self,"  an  ego,  and  the  other  con- 
sequent delusions.  This  ignorance,  in  turn,  issues 
in  "conformations,"  the  potentialities  of  love, 
hatred,  and  the  like  weaknesses  of  the  spirit, 
which  are  the  resultants  of  activities  in  previous 
individuated  existences,  and  inspire  to  future 
activities.  Then  emerges  consciousness  of  finite 
being  in  general,  and  from  this  issue  "  name  and 
form,"  the  conception  of  a  definite  world  of 
particulars.  This  leads  to  the  evolution  of  the 
sense-organs,  and  the  union  of  these  with  the 
apparent  world  outside  them  produces  sensation, 
which  issues  in  desire.  In  its  turn  desire  leads  to 


"NAME"    AND    "FORM"  15 

"  attraction,"  the  attachment  to  individual  life. 
So  finite  existence,  bhava,  is  at  last  reached,  and 
the  developed  consciousness  passes  through  the 
stages  of  birth,  disease,  sorrow,  and  finally  death. 
Then  the  process  begins  anew  under  the  guidance 
of  the  old  karma,  reinforced  by  that  which  has 
resulted  from  the  process  that  has  just  come  to 
an  end.  If  this  interpretation  be  right  (and  it 
must  be  confessed  that  several  others  are  equally 
plausible),  it  is  evident  that  the  formula  is  by 
no  means  satisfactory  on  all  points  ;  the  causal 
connection  between  several  of  the  members  in 
the  series  in  the  Pratltya-samutpada  is  far  from 
being  clear,  and  can  only  be  regarded  as  a  dogma 
— post  hoc,  ergo  propter  hoc. 

An  individual,  according  to  Buddhist  teaching, 
does  not  really  exist ;  but  the  semblance  of  an 
individual,  the  phenomenal  personality,  is  a  fact 
that  cannot  be  denied,  and  must  be  explained. 
The  Buddhists  explain  it  by  saying  that  it  is  a 
combination  of  Name  and  Form.  In  "  Name  " 
are  included  all  the  subjective  phenomena  of 
thought,  namely,  feeling,  general  notions,  "  con- 
formations," and  definite  consciousness,  which 
are  called  "  aggregations  "  (in  Sanskrit,  skandhas ; 
in  Pali,  khandhas).  "  Form,"  meaning  the  four 
elements  of  physical  nature  (earth,  water,  fire, 
and  air)  and  their  products,  is  a  fifth  khandha.  As 
we  have  seen,  the  force  that  unites  these  five 
khandas  into  an  apparent  individual  or  person- 


16  INTRODUCTION 

ality  is  what  is  called  in  Sanskrit  karma,  in  Pali 
kamma,  the  resultant  of  all  his  previous  acts. 
"  When  a  man  dies,  the  khandhas  of  which  he  is 
constituted  perish,  but  by  the  force  of  his  kamma 
a  new  set  of  khandhas  instantly  starts  into  exist- 
ence, and  a  new  being  appears  in  another  world, 
who,  though  possessing  different  khandhas  and 
a  different  form,  is  in  reality  identical  with  the 
man  just  passed  away,  because  his  kamma  is  the 
same.  Kamma,  then,  is  the  link  that  preserves 
the  identity  of  a  being  through  all  the  countless 
changes  which  it  undergoes  in  its  progress  through 
Samsara."  *  Now  the  great  purpose  of  Buddhism, 
like  that  of  most  Hindu  faiths,  is  to  enable  the 
believer  to  reach  the  perfect  spiritual  peace  of 
Nirvana,  and  thus  come  to  an  end  of  the  cycle 
of  embodied  births.  To  attain  this  object  he 
must  destroy  his  kamma  ;  and  this  can  be  done 
by  walking  in  the  "  Noble  Path,"  which  will 
infallibly  lead  him,  either  in  his  present  birth  or 
later,  to  final  salvation. 

This  is,  in  broad  outline,  the  teaching  of 
Buddhism  as  it  is  understood  by  most  Buddhists 
in  Ceylon  and  Further  India.  In  theory  it  verges 
upon  nihilistic  idealism,  for  it  regards  all  the  data 
of  finite  experience  as  pure  subjective  phenomena 
corresponding  to  no  objective  reality,  and  created 
merely  by  the  force  of  karma  ;  there  is  no  higher 
Power  than  man's  own  will,  and  his  karma  to 
1  Childers,  Pali  Dictionary,  s.v.  khandho. 


THE    BUDDHIST    CREED  17 

help  him  towards  salvation.  On  the  deepest 
mysteries  of  existence,  the  origin  of  karma  and 
the  condition  of  the  spirit  after  it  has  passed 
away  for  ever  from  the  cycle  of  births,  Buddhism 
has  nothing  to  tell  us.  In  practice  it  is  a  creed 
that  fosters  in  its  votaries  in  abundant  measure 
both  the  homely  virtues  of  laic  life,  and  the 
higher  spiritual  aspirations  of  asceticism  ;  and 
its  ideals  are  well  expressed  in  one  of  its  best 
known  texts,  the  Mangala-sutta  of  the  Sutta- 
nipata  : 

"  Following  not  the  foolish,  following  the 
learned,  reverence  for  the  worshipful — this  is  the 
highest  blessing." 

"  Dwelling  in  a  meet  land,  merit  from  deeds 
done  of  old,  due  heed  to  one's  own  spirit — this 
is  the  highest  blessing." 

"  Depth  of  learning,  craftsmanship,  gentle 
breeding  well  taught,  words  well  spoken — this 
is  the  highest  blessing." 

"  Service  to  father  and  mother,  the  company  | 
of  wife  and  child,  and  peaceful  pursuits — this  is  » 
the  highest  blessing." 

"  Almsgiving  and  righteousness,  the  company  \ 
of  kinsfolk,  blameless  works — this  is  the  highest  l 
blessing." 

"  Withholding  and  withdrawing  oneself  from  I 
sin,  abstinence  from  strong  drink,  needfulness  in  ' 
doing  duty — this  is  the  highest  blessing." 

"  Reverence   and   humility,    cheerfulness   and    , 

2 


18  INTRODUCTION 

gratitude,  listening  in  due  season  to  the  Law— 
this  is  the  highest  blessing." 

"  Long-suffering,  gentleness  of  speech,  sight  of 
|   godly  men,  conversation  upon  the  Law  in  due 
season — this  is  the  highest  blessing." 

"  Mortification  of  the  flesh  and  chastity,  vision 
\  of  the  Noble  Truths,  and  winning  to  the  Nirvana 
— this  is  the  highest  blessing." 

"  He  whose  spirit  is  stirred  not  when  he  is 
touched  by  the  shows  of  the  world,  but  abides 
unsorrowing,  undefiled,  and  happy — this  is  the 
highest  blessing." 

"  They  who  do  thus,  and  are  never  overwhelmed, 
come  ever  to  salvation — theirs  is  this  highest 
blessing." 

But  an  important  question  arises  here.  Are 
the  doctrines  which  we  have  outlined  the  original 
teaching  of  the  Buddha,  or  do  they  not  rather 
represent  the  opinions  of  the  school  which  formed 
the  Pali  Canon  some  centuries  after  his  death — a 
monastic  fraternity  with  a  strong  bent  towards 
rationalism  ?  .  Even  in  this  Canon  the  teachings 
ascribed  to  the  Master  are  full  of  logical  incon- 
sistencies. What  then  was  the  Master's  own 
doctrine  ? 

Certain  knowledge  on  this  point  is  impossible. 
But  it  seems  most  likely  that  the  Buddha's  real 
attitude  was  somewhat  like  that  of  the  positivist 
and  agnostic.  He  had  no  revelations  to  commu- 
nicate on  the  highest  problems  of  philosophy  and 


ESCAPE    FROM   THE    KARMA         19 

theology.  Sometimes  he  seems  to  have  inclined 
in  his  utterances  to  one  side,  sometimes  to 
another  ;  but  this  was  apparently  for  the  sake 
of  argument,  and  there  seems  to  be  much  truth 
in  the  tradition  which  represents  him  as  having 
forbidden  his  followers  to  speculate  upon  the 
deepest  questions  of  life.  Even  of  Nirvana  he 
refused  to  give  any  definition  ;  when  the  question 
was  bluntly  put  by  an  inquiring  monk,  he  was 
told  that  he  would  never  know  anything  about 
it.  It  is  even  doubtful  whether  his  denial  of 
the  Self  was  an  essential  part  of  his  doctrine, 
or  whether  it  was  only  adopted  for  purposes  of 
controversy.  His  great  aim  was  practical.  He 
sought  to  impart  a  remedy  for  the  world's  sorrow, 
to  teach  his  fellow-creatures  an  escape  from  their 
karma  and  its  fatal  fruit  of  earthly  birth.  This 
remedy  was  the  utter  destruction  of  desire,  even 
of  the  desire  for  salvation.  It  could  be  attained 
by  the  man  or  woman  who  renounced  the  world, 
entered  into  the  monastic  order,  followed  the 
"  Noble  Path,"  and  in  perfect  calm  and  happiness 
of  spirit  waited  until  death  should  open  the 
portals  of  the  unknowable,  everlasting  Stillness 
from  which  there  is  no  return.  Karma  and  its  ] 
resultant  metempsychosis  were  to  him  facts  of  j 
practical  experience,  and  could  be  remedied  by 
an  empirical  method,  the  suppression  of  desire 
under  a  practical  law  of  conduct ;  as  to  their 
metaphysical  basis  he  made  no  revelation.  It 


20  INTRODUCTION 

is  as  the  departed  Teacher  of  the  way  to  Nirvana, 
as  the  Master,  that  he  is  worshipped  by  the 
orthodox. 

But  there  were  other  elements  in  the  doctrine 
of  early  Buddhism  which  could  not  fail  to  bear 
fruit.  As  we  have  already  remarked,  it  lays 
stress  on  the  impermanence  of  beings  :  nothing 
finite  exists  in  itself,  everything  is  a  collection 
of  skandhas  temporarily  united.  It  is,  in  fact,  a 
theory  of  "  phenomenalism,"  and  thus  opened  a 
way  for  development  in  two  directions.  On  the 
one  hand  there  grew  up  a  school  of  nihilism, 
which  dialectically  established  the  non-existence 
of  everything ;  on  the  other  hand  arose  an 
idealism  which  arrived  at  very  similar  conclu- 
sions. 

In  another  and  more  practical  issue  the  newer 
teaching  departed  from  the  old.  The  Buddha 
Gautama,  according  to  the  doctrine  of  his  Church, 
was  preceded  by  twenty-four  other  Buddhas, 
each  of  whom  is  supposed  to  have  preached  the 
same  Law  in  different  ages  of  the  world.  Now 
a  Buddha  can  only  attain  the  rank  of  Buddhahood 
after  a  long  course  of  spiritual  progress  in  former 
births  of  the  most  various  kinds.  A  being  thus 
destined  to  Buddhahood  is  called  a  Bodhi-sattva, 
or  "  creature  of  enlightenment."  At  some  point 
in  his  existence  he  has  conceived  an  aspiration 
to  become  a  Buddha  for  the  salvation  of  his 
fellow-creatures,  and  thenceforth  he  advances  in 


THE    OLDER    BUDDHISM  21 

birth  after  birth  to  higher  and  higher  sanctity 
in  the  practice  of  the  ten  Perfections  l  until  at  I 
last  he  is  born  as  the  Buddha,  preaches  the  Law, 
and  passes  away  into  the  everlasting  stillness  of 
Nirvana.  A  vast  amount  of  Buddhist  literature 
consists  of  Jdtakas,  or  legends  of  the  deeds  in 
which  the  Bodhi-sattvas  proved  their  fitness  for 
their  high  mission. 

It  was  around  these  points  that  the  breach 
arose  which  split  the  Church  into  the  divisions 
which  we  commonly  and  somewhat  inaccurately 
distinguish  as  Northern  and  Southern  Buddhism. 
The  older  Buddhism   that  we  have  surveyed  in 
outline  did  not  give  enough  play  for  the  elements  . 
of  mysticism  and  emotion  that  have  always  been  ! 
strong    in    the    Hindu    spirit.     Its    saints,    the 
Arhats,    were    regularly    ordained    members    of 
monastic  fraternities,  who  sought  salvation  for 
themselves  and  denied  Nirvana  to  laymen  ;    and 
though  their  deeds  of  charity  and  other  righteous- 
ness were  incontestable,  it  was  argued  that  their 
merit    was    marred    by    this    self -seeking.      Its  I 
theology   was   very   sober,   according   to   Indian  I 
standards  ;     it    tended    towards    intellectualism, 
and  allowed  little  room  for  the  large  and  highly 
coloured  mythological  imagination  in  which  the 

1  The  Paramitds,  or  Perfections,  according  to  the  chief 
Northern  schools,  are  almsgiving,  morality,  long-suffering, 
manliness,  meditation,  mystic  insight  (prajna),  resolution, 
strength,  knowledge,  and  skill  in  choice  of  means  (updya). 


22  INTRODUCTION 

Hindu  thought  revels.  Now  during  the  early 
centuries  of  Buddhism  the  Vishnuite  Church  grew 
rapidly,  and  the  spirit  that  inspired  it  was  stirring 
likewise  in  Buddhism.  This  force  was  what  the 
Hindus  call  bhakti,  a  passionate  emotional  wor- 
ship of  a  supreme  God  revealed  on  earth  in  human 
personality.  Many  Buddhists  also  longed  to  find 
a  supreme  God,  to  whom  they  could  offer  a  wor- 
ship of  the  heart,  and  whose  personality  could 
satisfy  their  restless  imaginations.  Thus  arose 
upon  the  old  foundations  a  new  Church,  a  vast 
and  gorgeous  edifice  of  soaring  fancy  tenanted 
by  countless  Buddhas  and  Bodhi-sattvas  trans- 
figured into  a  magnificent  brilliance  of  godhead 
and  worshipped  with  a  passionate  fervour  of 
self -surrendering  love.  The  new  Church  held  out 
to  all  alike  the  dazzling  hope  of  Buddhahood. 
Every  man,  however  humble  or  sinful,  might 
become  a  Bodhi-sattva,  a  candidate  for  Buddha- 
hood,  and  finally  reach  that  blessed  end,  if  he 
would  but  will  it  so  and  hold  to  his  purpose. 
Love  for  the  holy  Buddhas  and  Bodhi-sattvas  of 
the  past,  the  omnipotent  and  omnipresent  hier- 
archy of  Heaven,  and  love  for  his  fellow-creatures, 
manifested  in  perfect  self-sacrifice  for  their  needs, 
active  compassion  and  charity,  were  the  prime 
requisites  for  salvation.  Inspired  by  this  vivid 
energy,  the  new  Buddhism  speedily  took  posses- 
sion of  Northern  India,  Tibet,  Central  Asia,  and 
China. 


THE   NEW   BUDDHISM  23 

That  this  movement  was  antinomian  and  ' 
fraught  with  danger  from  the  first,  is  obvious. 
Its  doctrine  of  love  unfettered  by  considerations 
of  social  expediency  and  ordinary  morality,1  and 
the  wild  luxuriance  of  its  myth,  were  capable  of  | 
working  harm  as  well  as  good,  and  in  practice 
have  often  lent  themselves  to  the  most  dis- 
graceful abuse.  But  on  this  dark  side  of  the 
picture  we  need  not  dwell  here.  It  is  enough 
that  we  should  recognise  that  the  Mahd-ydna, 
the  "  Great  Vehicle,"  as  the  new  Church  proudly 
called  itself,  in  opposition  to  the  more  primitive 
Buddhism,  which  it  scornfully  styled  Hlna-ydna, 
the  "  Little  Vehicle,"  laid  especial  stress  upon 
the  emotional  side  of  religion  and  ethics,  which 
had  been  somewhat  neglected  in  the  latter  school, 
and  that  it  thus  gained  a  novel  character  and 
significance. 

In  the  doctrine  of  the  older  schools  the  Buddha 
was  a  teacher  whose  enlightenment  raised  him 
above  all  the  gods,  but  withal  a  man,  who  had  . 
passed  away  from  the  world  for  ever,  and  could  j 
no  more  wield  any  influence  upon  it,  save  as  a  1 
holy  and  blessed  memory.     His  Nirvana  was  the 
same  as  that  of  any  other  man  who  should  attain  i 
it.     He  dispensed  no  divine  power  to  bring  his  { 
followers  to  salvation ;    only  their  own  efforts 

1  In  justice  to  some  theologians,  such  as  SSnti-deva,  it 
must  be  said  that  they  endeavoured  to  correct  this  anti- 
nomiarusm  ;  but  they  hardly  succeeded. 


24  INTRODUCTION 

could  win  for  them  that  goal.  Man's  destiny  is 
moulded  by  his  own  acts,  his  "  karma,"  and  each 
individual's  karma  concerns  him  alone,  and  can- 
not be  applied  for  the  spiritual  weal  of  another. 
Lastly,  as  we  have  already  remarked,  salvation 
was  confined  to  the  monastic  orders. 

The    Maha-yana   changed   almost   everything. 

{The  Buddha  now  appeared  as  a  god  of  the  first 
order,  invested  with  all  the  qualities  that  the 
most  extravagant  mythopceic  imagination  could 
suggest.  Like  the  conception  of  Christ  in  the 
Docetic  schools,  he  was  imagined  as  existing 
throughout  the  whole  of  the  cosmic  period,  in 
the  "  Body  of  Enjoyment  "  visible  to  the  beatified 
Bodhi-sattvas,  and  the  "  Body  of  Magic  Form  " 
revealed  to  common  mortals  ;  and  he  was  multi- 
plied to  infinity.  Imagination  created  countless 
periods  and  countless  domains,  each  under  the 
presidency  of  a  Buddha  ;  and  from  the  beginning 
of  our  era  we  observe  that  the  historical  Gautama 
Buddha,  even  in  his  most  mythical  disguise, 
begins  to  fall  into  the  background,  whilst  other 
•  figures  of  purely  mythical  origin  become  the  first 
:  favourites  of  popular  fancy.  The  most  con- 
r  spicuous  of  these  is  the  Buddha  Amitabha,  "  He 
of  Infinite  Light,"  a  being  of  supreme  splendour 
and  grace  ;  for  now  the  Buddhas  have  become 
active  dispensers  of  grace,  at  any  rate  from  the 
standpoint  of  relative  truth.  Each  Buddha 
dwells  in  his  paradise  amidst  a  retinue  of  Bodhi- 


THE    BUDDHA   AMITABHA  25 

sattvas  ;  of  the  latter  the  two  highest  in  rank 
serve  as  the  ministers  of  his  grace,  constantly 
visiting  the  worlds  under  his  rule  in  the  forms 
most  suitable  to  their  purpose,  in  order  to  show 
their  love  for  suffering  mortality  by  helping  them 
in  divers  ways  and  leading  them  to  paradise.  . 
The  paradise  of  Amitabha  is  Sukhdvati,  "  The  i 
Happy  Place,"  a  fairyland  which  is  tenanted  by 
an  entirely  divine  population  dwelling  in  perfect 
bliss.1  Amitabha's  chief  minister  is  Avalokite-  \ 
svara,  a  Bodhi-sattva  who  has  taken  a  vow  not 
to  enter  Nirvana  until  he  has  led  thither  all  living 
creatures,  and  who  for  this  supreme  grace  is 
worshipped  throughout  the  North  with  a  corre- 
sponding fervour  of  devotion.  As  a  last  develop- 
ment of  this  mythology,  the  Buddhas  are  asso- 
ciated with  Taras,  or  Saviour-Ladies,  who  under 
the  form  of  sexual  antithesis  typify  their  consorts' 
energy  of  grace. 

The  moral  standpoint  is  likewise  changed. 
The  ideal  is  no  longer  the  calm,  ascetic  monk,  I 
waiting  in  cheerful  tranquillity  for  the  end,  but 
the  Bodhi-sattva,  the  self-appointed  votary  seek- 
ing eagerly  to  procure  happiness  for  his  fellow- 
creatures  at  any  cost,  even  if  he  must  surrender 
his  own  right  to  spiritual  advancement  as  the 
price.  For  now  is  affirmed  the  principle  of 

1  One  of  the  most  popular  Mahayanist  texts  is  the  Suk- 
havati-vyuha,  which  is  a  detailed  description  of  this  fairy- 
land. 


26  INTRODUCTION 

parinamand  :  the  karma  of  an  individual  is 
no  longer  confined  to  his  experience,  but  can  be 
made  to  redound  to  the  benefit  of  others.  The 
righteous  can,  of  their  own  free  will,  sacrifice  the 
merit  of  their  own  good  deeds  for  the  happiness  of 
their  fellow-creatures .  Strictly  speaking,  as  we  shall 
see,  the  ideas  of  "  self,"  "  non-self,"  "  happiness," 
and  "  suffering "  are  illusions.  They  are  real 
only  from  the  standpoint  of  relative  truth.  But 
this  condition  of  imperfect  reality  is  inseparable 
from  humanity  ;  it  must  be  accepted  and  made 
the  basis  of  a  moral  activity  which  by  perfect 
self-sacrifice  purifies  the  spirit  from  the  taint  of 
finite  error.  And  so  Santi-deva  ends  his  Bodhi- 
chayavatdra  with  a  chapter  of  prayer  that  the 
merit  gained  by  him  by  his  work  may  not  only 
uplift  him  to  the  higher  grades  of  beatification 
as  a  Bodhi-sattva,  but  may  be  also  diverted  for 
the  benefit  of  fellow-creatures. 

"  Through  the  blessing  which  comes  to  me  for 
pondering  upon  the  entrance  into  the  Path  of 
Enlightenment,  may  all  beings  be  brightened  by 
walking  in  Enlightenment.  May  all  that  are 
sick  of  body  and  soul  in  every  region  find  oceans 
of  bliss  and  delight  through  my  merits.  Whilst 
embodied  life  lasts  on,  may  they  never  lack 
happiness,  and  for  ever  may  the  world  win  the 
joy  of  the  Sons  of  Enlightenment.  In  all  the 
hells  that  are  in  the  spheres  of  the  universe  may 
creatures  rejoice  in  the  delights  of  paradise.  May 


THE    PATH    OF    ENLIGHTENMENT     27 

they  that  are  afflicted  with  cold  find  warmth,  the 
heat-smitten  be  cooled  in  the  oceans  raining 
from  the  mighty  clouds  of  the  Son  of  Enlighten- 
ment. .  .  .  May  all  skies  be  gracious  to  all  way- 
farers, and  may  they  encompass  as  they  purpose 
the  enterprise  for  which  they  journey.  May 
such  as  travel  on  ship  achieve  their  desire,  and 
come  in  happiness  to  shore  and  rejoice  with  their 
kindred.  May  they  who  stray  amid  wildernesses 
find  company  of  travellers'  troops,  and  journey 
on  without  dread  of  bandits  and  wild  beasts. 
In  the  stress  of  sickness,  wildernesses,  and  the 
like  may  the  heavenly  powers  guard  the  slumber- 
ing, the  distraught,  and  the  heedless,  the  master- 
less,  the  young,  and  the  aged.  May  they  be  for 
ever  saved  from  all  mischance,  dowered  with 
faith,  understanding,  and  tenderness,  and  pos- 
sessed of  goodly  shape  and  virtue.  May  their 
storehouses  never  fail  and  their  treasuries  rise  to 
the  skies,  and  may  they  live  in  freedom,  without 
strife  or  affliction.  May  beings  of  little  strength 
win  much  strength,  and  the  hapless  creatures 
that  are  of  ill  form  become  goodly.  May  all 
women  in  the  world  become  men  ;  and  to  their 
estate  may  the  humble  come,  and  lose  their 
vanity.  Through  this  my  merit  may  all  beings 
cease  from  every  sin,  and  everlastingly  do 
righteousness,  lacking  not  the  Thought  of 
Enlightenment,  surrendering  themselves  to  the 
Path  of  Enlightenment,  withholding  their  hands 


28  INTRODUCTION 

from  the  works  of  the  Tempter,  and  be  taken  into 
the  arms  of  the  Enlightened.  May  all  creatures 
have  boundless  term  of  age  ;  may  they  live  for 
ever  in  bliss,  and  the  very  name  of  death  perish. 
May  all  regions  become  filled  with  Buddhas 
and  Sons  of  the  Buddhas,1  and  lovely  with  groves 
of  the  Trees  of  Desire  ravishing  the  heart  with 
the  sound  of  the  Law.  ...  As  long  as  the 
heavens  and  the  earth  abide,  may  I  continue  to 
overcome  the  world's  sorrows.  May  all  the 
world's  suffering  be  cast  upon  me,  and  may 
the  world  be  made  happy  by  all  the  merits  of 
the  Bodhi-sattva." 

In  its  metaphysics  the  Maha-yana  carried  to 
a  logical  conclusion  the  nihilistic  idealism  that 
had  begun  to  find  expression  in  the  older  schools. 
Its  cardinal  doctrine  is  that  "  all  is  void."  Every- 
thing that  is  conceived  or  can  be  conceived  by  the 
mind  is  but  a  subjective  imagination  in  constant 
flux,  existing  only  in  instants  of  the  thought  of 
the  subject  and  by  virtue  of  his  karma.  No 
permanent  reality  can  be  predicated  of  it,  except 
that  it  is  really  "  void."  "  There  are  five 
skandhas,*  and  these  he  considered  as  by  their 
nature  empty.  Form  is  emptiness,  and  emptiness 
indeed  is  form.  .  .  .  Thus  perception,  name, 
conception,  and  knowledge  also  are  emptiness. 
Thus,  O  Sariputra,  all  things  have  the  character 
of  emptiness,  they  have  no  beginning,  no  end, 
1  Bodhi-sattvas.  2  See  above,  p.  15. 


TEACHING   OF   THE    MAHA-YANA    29 

they  are  faultless  and  not  faultless,  they  are  not 
imperfect  and  not  perfect.  Therefore,  O  $ari- 
putra,  here  in  this  emptiness  there  is  no  form, 
no  perception,  no  name,  no  concept,  no  know- 
ledge. No  eye,  ear,  nose,  tongue,  body,  and 
mind.  No  form,  sound,  smell,  taste,  touch,  and 

objects There  is  no  knowledge,  no 

ignorance,  no  destruction  (of  ignorance) .... 
there  is  no  decay  and  death,  no  destruction  of 
decay  and  death ;  there  are  not  (the  Four 
Truths,1  viz.)  that  there  is  pain,  origin  of  pain, 
stoppage  of  pain,  and  the  path  to  it.  There  is  no 
knowledge,  no  obtaining^  no  not-obtaining,  of 
Nirvana.  Therefore,  0  Sariputra,  as  there  is 
no  obtaining  (of  Nirvana),  a  man  who  has  ap- 
proached the  Prajna-paramita 2  of  the  Bodhi- 
sattvas  dwells  (for  a  time)  enveloped  in  conscious- 
ness. But  when  the  envelopment  of  conscious- 
ness has  been  annihilated,  then  he  becomes  free 
of  all  fear,  beyond  the  reach  of  change,  enjoying 
final  Nirvana."  3 

Thus  everything,  even  the  most  fundamental 
doctrines  of  Buddhism  and  the  existence  of 
Buddhas  and  Bodhi-sattvas,  is  denied.. 

But  the  negation  is  not  intended  to  be  absolute. 
The  Vedantic  metaphysicians  could  find  no  term 
to  predicate  of  Brahma,  the  absolute,  transcen- 

1  See  above,  p.  12.  2  See  above,  p.  16. 

3  From  the  Larger  Prajna-paramitd-hridaya-sutra,  trans- 
lated in  Sacred  Books  of  the  East,  vol.  xlix. 


I 


30  INTRODUCTION 

dental  Reality,  but  "  Nay,  nay  !  "  And  it  is 
rather  in  this  sense  that  we  should  interpret  the 
negations  of  the  Maha-yana  philosophers.  They 
predicate  nothingness  of  everything  but  that 
1  which  is  beyond  all  predication,  the  inconceivable, 
I  transcendental  All.  They  felt  that  this  was  a 
reality  too  vast  for  words,  a  truth  before  which 
the  thought  must  be  still.  But  yet  they  felt  it 
as  mysteriously  revealing  its  existence  in  their 
moral  consciousness,  as  a  divine  glory  faintly 
reflected  in  the  soul  of  man,  and  they  called  it 
the  Dharma-kdya,  the  "  Body  of  the  Law  "  ;  for 
in  the  stillness  of  this  transcendental  unity  of 
joy  and  love  and  peace  all  spirits  are  one,  and 
this  is  the  Law  of  the  Buddha.  Thus  the 
Buddhists,  like  the  Vedantis,  were  able  to  accept 
two  spheres  of  reality.  One  was  the  absolute 
truth,  the  "  Void  ";  the  other  was  that  of  relative 
truth,  in  which  they  could  rear  their  edifices  of 
doctrine  and  myth.  Of  the  Buddha  and  his 
Law  they  could,  in  transcendental  truth,  say  only 
"  No  !  "  As  practical  realities  they  affirmed  them 
heartily. 

Being  and  thought  are  one,  in  the  opinion  of 
these  Buddhist  idealists  ;  in  the  objects  of  thought 
there  dwells  no  reality  except  the  thought  which 
conceives  them.  Now  the  highest  Being  is  the 
"  Void,"  and  the  understanding  of  this  is  the 
"  absolute  truth,"  the  "  enlightenment  "  (bodhi) 
or  "  perfect  wisdom  "  (prajnd-pdramitd),  which 


THE    "BODY   OF   THE    LAW"        31 

is  the  peculiar  possession  of  a  Buddha.  This 
knowledge  is  actually  realised  by  a  Buddha  in 
the  ecstasy  of  his  Nirvana,  where  he  dwells  for 
ever  in  the  utter  stillness  of  infinite  thought. 
But  it  sometimes  happens  that  a  Bodhi-sattva 
who,  through  the  perfection  of  his  wisdom  and 
righteousness,  is  ripe  to  enter  Nirvana,  will  not 
take  this  step,  for  his  abounding  compassion 
urges  him  to  remain  in  finite  being,  and  to  soothe 
the  sorrows  of  his  fellow-creatures.  His  passage 
into  Nirvana  is  then  potential,  capable  of  being 
realised  at  his  will.  This  enlightenment  in 
Nirvana,  actual  or  potential,  together  with  the 
"  Void "  which  is  its  object  and  therefore  is 
identical  with  it,  is  the  Dharma-kdya,  the  "  Body 
of  the  Law." 

But  the  needs  of  history  and  myth  must 
also  be  satisfied  ;  and  the  Maha-yana  achieved 
this  by  inventing  two  more  conceptions,  the 
Sambhoga-kdya,  or  "  Body  of  Enjoyment," 
and  the  Nirmdna-kdya,  or  "  Body  of  Magical 
Form." 

Every  Buddha  has  a  domain  of  his  own,  or 
buddha-kshetra,  a  universe  under  the  rule  of  the 
Law  preached  by  him.  The  magnificence  of  such 
a  domain  is  proportionate  to  the  nobility  of  the 
deeds  performed  by  its  ruling  Buddha  during  his 
probation  as  a  Bodhi-sattva.  In  these  domains 
the  reigning  Buddhas  are  revealed  to  their 
attendant  Bodhi-sattvas  in  gigantic  radiant 


32  INTRODUCTION 

forms,  surrounded  by  lialos  composed  of  magical 
figures  of  Buddhas.1  These  forms,  though  mani- 
fest to  the  sanctified  senses  of  the  divine  company, 
are  essentially  spiritual ;  and  the  Buddhas 
wearing  them  are  constantly  teaching  their  holy 
Law  to  the  Bodhi-sattvas  of  highest  rank,  who 
appear  in  similarly  transfigured  bodies.  This 
beatific  form  is  the  Sambhoga-kdya  or  "  Body 
of  Enjoyment."  It  is  the  fruit  of  the  merit 
acquired  by  the  Buddhas  and  Bodhi-sattvas 
through  countless  deeds  of  liberality,  long- 
suffering,  and  virtue.  It  dwells  in  the  celestial 
sphere  until  the  far-away  day  when  the  Buddha 
shall  enter  into  his  final  Nirvana ;  then  in 
its  place  will  appear  a  stupa,  or  monument- 
sanctuary,  and  the  Buddha  will  rest  in  perfect 
stillness. 

In  the  case  of  the  Buddhas  this  transfiguration 
is,  strictly  speaking,  illusory.  The  Buddhas 
have  passed  into  Nirvana,  the  Void  ;  they  are 
identified  with  the  "  Body  of  the  Law,"  in  which 
finitude  does  not  exist.  But  the  merit  of  their 
good  deeds  still  lives  on  in  the  finite  world,  and 
becomes  a  force  working  spontaneously  for  the 
happiness  and  welfare  of  other  creatures.  It 
thus  creates  in  the  minds  of  the  holy  Bodhi- 
sattvas  the  conception  of  a  "  Sambhoga-kaya  " 

1  Abundant  illustration  will  be  found  in  the  art  of  Northern 
Buddhism,  especially  in  the  frescoes  of  the  recently  dis- 
covered temples  of  Chinese  Turkestan. 


of  their  Buddha  revealing  itself  for  their  joy  and 
instruction  in  beatific  form.1 

While  this  theory  of  the  "  Body  of  Enjoyment  " 
satisfied  the  hunger  of  the  imagination  for  visions 
of  paradise,  the  doctrine  of  the  "  Body  of  Magical 
Form  "  attempted  to  explain  the  appearance  of 
Buddhas  and  Bodhi-sattvas  in  the  world  of 
mortality.  They  never  really  appeared  among 
men,  and  never  will  so  appear,  according  to  the 
Buddhist  sages  ;  they  were  but  illusions,  phan- 
toms which  the  Buddhas  and  Bodhi-sattvas  in 
their  "  Bodies  of  Enjoyment  "  created  from  their 
compassion  to  help  and  instruct  the  blind  and 
sorrowing  creatures  of  the  world.  Even  as  the 
Buddhas'  merits  have  been  turned  to  the  profit 
of  the  Bodhi-sattvas  by  conjuring  up  before  their 
eyes  the  vision  of  their  transfigured  forms  in 
paradise,  so  this  same  force  brings  blessing  to 
the  lower  classes  of  beings  by  creating  for  them 
apparitions  of  Buddhas  and  Bodhi-sattvas  teach- 
ing the  Law  in  the  most  diverse  guises.  And 
this  idea  has  also  its  metaphysical  side.  We 
have  seen  that,  to  the  Buddhist  philosopher,  the 
subject  and  the  object  of  thought  are  really  one, 
so  that  the  Dharma-kaya  represents  at  once  the 
Infinite  and  the  understanding  of  the  Infinite. 

1  This  explanation  is  due  to  M.  L.  de  la  Valise  Poussin,  in 
his  article  The  Three  Bodies  of  a  Buddha,  in  the  Journal  of  the 
Royal  Asiatic  Society,  1906,  p.  943  foil.  The  reader  should 
also  consult  Suzuki's  Outlines  of  Mahd-ydna  Buddhism. 

3 


34  INTRODUCTION 

In  the  same  way  the  "  Body  of  Magical  Form  " 
represents  also  the  universal  Intellect  when, 
under  the  influence  of  samskdras  or  "  conforma- 
tions "  resulting  from  former  moments  of  con- 
sciousness and  will,  it  conceives  its  object  as  a 
universe  of  finite  forms.  Thus  the  universal 
Intellect  issues  in  what  appear  to  themselves  to 
be  individual  minds  dwelling  in  finite  worlds 
under  the  dispensation  of  the  Buddhas.  This 
seeming  individuality  and  finitude  is  the  con- 
genital illusion  of  the  lower  orders  of  creatures, 
from  which  the  Law  of  the  Buddhas  alone  can 
uplift  them  to  union  with  the  Absolute. 

The  current  of  mystic  imagination  which 
culminated  in  this  bold  theology  seems  to  have 
arisen  early.  Possibly  it  may,  in  a  rudimentary 
form,  have  been  one  of  the  elements  of  primitive 
Buddhism  which  were  rejected  as  heretical  by  the 
more  puritanic  schools  of  the  "  Hina-yana." 
Certainly  it  was  already  well  established  before 
the  Christian  era,  and  the  famous  Council  of  King 
Kanishka  gave  official  recognition  to  the  Maha- 
yana  doctrines,  and  apparently  granted  to  them 
the  royal  favour.  If  modern  research  is  right 
in  identifying  the  date  of  Kanishka's  accession 
with  the  initial  date  of  the  Samvat  era,  58  B.C., 
then  the  Council  traditionally  believed  to  have 
been  held  under  his  auspices  must  have  sat  not 
many  years  afterwards. 

To  a  somewhat  later  date  may  be  ascribed  a 


THE   WORK    OF   NAGARJUNA        35 

half-legendary,  half-historical  character  that  is 
of  singular  interest.  The  real  Nagarjuna,  the 
scholar  who  founded  the  Madhyamika  school, 
is  overshadowed  by  the  legendary  Nagarjuna, 
the  hero  of  a  hundred  myths  in  which  he  figures 
as  a  miracle-working  saint  who  propagated  his 
doctrine  by  the  marvels  of  his  magic.  These 
wild  legends  have  passed  from  Buddhist  circles 
into  the  common  stock  of  Hindu  tradition, 
where  he  has  become  a  typical  sorcerer,  to  whom 
are  ascribed  many  works  on  the  black  art  and 
divination,  notably  the  popular  Kaksha-puta. 

The  real  work  of  Nagarjuna,  however,  was  much 
more  respectable.  He  systematised  the  old 
Maha-yana  into  the  Madhyamika  school,  which 
by  its  vigorous  dialectic  became  one  of  the  most 
effective  vehicles  of  Northern  Buddhism.  And 
it  is  to  a  follower  of  his  school,  ^anti-deva,  who  ( 
lived  in  the  seventh  century,  or  possibly  some-  ' 
what  earlier,  that  we  owe  two  works,  the  Bodhi- 
charydvatdra  and  the  tiiksha-samuchchaya,  in 
which  are  embodied  the  keenest  logic  and  the 
highest  spiritual  aspirations  attained  by  the 
Buddhism  of  the  North. 

The  following  pages  contain  an  abridged 
translation  of  the  original  Sanskrit  of  the  Bodhi- 
chary avatar  a,  based  upon  two  editions,  that 
contained  in  vol.  ii.  of  the  Journal  of  the  Buddhist 
Text  Society  (Calcutta,  1894)  and  that  pub- 
lished with  Pranjakara-mati's  commentary  by 


36  INTRODUCTION 

Professor  L.  de  la  Vallee  Poussin  in  the  Biblio- 
theca  Indica.1  I  have  omitted  a  good  deal  of 
the  text  where  it  seemed  needlessly  prolix,  and 
the  whole  of  the  scholastic  disputation  which 
makes  up  the  bulk  of  the  ninth  chapter.  But  I 
hope  that  even  in  this  curtailed  form  my  transla- 
tion will  enable  readers  to  understand  and  fairly 
appreciate  the  fervent  devotion  and  brotherly 
love  which  make  this  little  book,  in  spite  of  its 
errors,  a  lasting  monument  of  true  religious 
emotion,  "  an  everlasting  possession." 

1  I  have  much  pleasure  in  acknowledging  my  debt  of 
gratitude  to  Professor  Poussin's  masterly  French  translation 
of  the  text  published  in  the  Revue  d'Histoire  et  de  Literature 
Rdigieuses,  vols.  x.-xii.  (1905-1907)  under  the  title  Bodhi- 
carydvatara  :  Introduction  a  la  Pratique  des  futurs  Bouddhas. 


CHAPTER   I 

THE  PRAISE  OF  THE  THOUGHT  OP   ENLIGHTENMENT 

~T)EVERENTLY  bowing  before  the  Blessed 
•*-»  Ones,  their  Sons,  the  Body  of  the  Law,  and 
all  the  worshipful  ones  (1),  I  will  briefly  set  forth 
in  accordance  with  Holy  Writ  the  way  whereby 
the  sons  of  the  Blessed  Ones  enter  the  godly  life. 
Nothing  new  will  be  told  here,  nor  have  I  skill 
in  writing  of  books  ;  therefore  I  have  done  this 
work  to  hallow  my  own  thoughts,  not  designing 
it  for  the  welfare  of  others.  By  it  the  holy  impulse 
within  me  to  frame  righteousness  is  strength- 
ened ;  but  if  a  fellow-creature  should  see  it,  this 
my  book  will  fulfil  another  end  likewise. 

This  brief  estate,  which  once  gotten  is  a  means 
to  all  the  aims  of  mankind,  is  exceeding  hard 
to  win  ;  if  one  use  it  not  for  wholesome  reflection, 
how  shall  it  ever  come  again  to  his  lot  ?  As  in 
the  night,  amidst  the  gross  darkness  of  the  clouds, 
the  lightning  shews  for  an  instant  its  radiance, 
so  by  the  grace  of  the  Enlightened  it  may  hap 
that  the  mind  of  man  turn  for  an  instant  to  holy 
works.  Thus  righteousness  is  feeble,  and  the 
power  of  evil  is  constant,  mighty,  and  dire  ;  by 
what  righteousness  could  it  be  overcome,  if  there 

37 


were  not  the  Thought  of  Enlightenment  ?  (2) 
Pondering  through  many  aeons,  the  Supreme 
Saints  have  found  this  blessing,  whereby  a 
swelling  joy  sweeps  in  sweetness  down  the  bound- 
less waters  of  mankind.  They  who  would  escape 
the  hundreds  of  life's  sorrows,  who  would  end  the 
anguish  of  living  creatures,  and  who  would  taste 
hundreds  of  deep  delights,  must  never  surrender 
the  Thought  of  Enlightenment.  The  wretch  held 
in  thrall  by  Life's  minions  (3)  is  declared  a  son  of 
the  Blessed  Ones  straightway  when  the  Thought 
of  Enlightenment  arises  in  him,  and  he  becomes 
worshipful  to  the  worlds  of  men  and  gods.  This 
foul  form  that  he  has  taken  he  makes  into  the 
priceless  jewel  of  a  Conqueror's  form  ;  oh,  grasp 
firmly  the  Thought  of  Enlightenment,  that 
exceedingly  potent  elixir  !  Ho,  ye  who  are  exiles 
in  the  marts  of  bodied  being,  grasp  firmly  the 
precious  jewel  of  the  Thought  of  Enlightenment, 
which  the  immeasurably  wise  sole  Guides  of  the 
world's  caravan  have  well  assayed  !  Like  the 
plantain- tree  (4),  all  other  righteousness  fades 
away  after  its  fruit  is  cast  ;  but  the  tree  of  the 
Thought  of  Enlightenment  bears  everlasting  fruit 
and  fades  not,  but  is  ever  fecund.  Though  he 
have  wrought  most  grievous  sins,  a  man  by  taking 
refuge  therein  escapes  them  straightway ;  as 
ignorant  beings  under  the  guardianship  of  a 
mighty  man  escape  sore  terrors,  why  seek  they 
not  their  refuge  in  this  ?  ,  .  . 


THE    MASTER    OF   THE    BANQUET   39 

Eager  to  escape  sorrow,  men  rush  into  sorrow  ; 
from  desire  of  happiness  they  blindly  slay  their 
own  happiness,  enemies  to  themselves  ;  they 
hunger  for  happiness  and  suffer  manifold  pains  ; 
whence  shall  come  one  so  kind  as  he  who  can 
satisfy  them  with  all  manner  of  happiness,  allay 
all  their  pains,  and  shatter  their  delusion — whence 
such  a  friend,  and  whence  such  a  holy  deed  ? 
He  who  repays  good  deed  with  good  deed  is 
praised  ;  what  shall  be  said  of  the  Son  of  En- 
lightenment, who  does  kindness  unsought  ?  He 
who  sets  a  banquet  before  a  few  is  called  a  "  doer 
of  righteousness,"  and  is  honoured  by  the  world, 
because  in  his  pride  he  entertains  men  for  half  a 
day  with  a  brief  largesse  of  mere  food  ;  but  what 
of  him  who  bestows  on  a  measureless  number  of 
creatures  a  satisfaction  of  all  desires  unbounded  in 
time  and  perishing  not  when  the  world  of  heaven 
perishes  ?  Such  is  the  Master  of  the  Banquet, 
the  Son  of  the  Conqueror  ;  whosoever  sins  in  his 
heart  against  him,  saith  the  Lord,  shall  abide 
in  hell  as  many  ages  as  the  moments  of  his  sin. 
But  he  whose  spirit  is  at  peace  with  them  shall 
thence  get  abundant  fruit ;  and  truly,  wrong  to 
the  Sons  of  the  Conqueror  can  be  done  only  by 
great  effort,  but  kindness  towards  them  is  easy. 
I  do  homage  to  the  bodies  of  them  in  whom  has 
arisen  the  choice  jewel  of  the  Thought,  and  even 
the  ill-treatment  of  whom  leads  to  happiness  (5)  ; 
in  these  mines  of  bliss  I  seek  my  refuge. 


CHAPTER   II 

THE    CONFESSION    OF   SIN 

To  win  this  jewel  of  the  Thought  I  offer  perfect 
worship  to  the  Blessed  Ones  (6),  to  the  stainless 
gem  of  the  Good  Law,  and  to  the  Sons  of  the 
Enlightened  (7),  oceans  of  virtues.  All  flowers, 
fruits,  and  healing  herbs,  all  gems  and  all  waters 
clear  and  pleasant  in  the  world,  likewise  moun- 
tains of  jewels,  forests  sweet  in  their  solitude, 
climbing  plants  bright  with  ornaments  of  flowers, 
trees  whose  branches  bend  with  goodly  fruit, 
fragrant  incenses,  trees  of  desire,  and  jewel- 
bearing  trees  in  the  worlds  of  the  gods  and  their 
kin,  lakes  bedecked  with  lilies  and  wondrously 
pleasant  with  the  cries  of  swans,  harvests  spring- 
ing without  tilth  and  crops  of  grain,  and  all  else 
adorning  them  whom  we  worship,  all  things  that 
are  bounded  by  the  spreading  ethereal  sphere 
and  are  in  the  possession  of  none,  I  take  in  spirit 
and  offer  as  guerdon  to  the  Supreme  Saints  and 
their  Sons.  Worthy  of  choicest  gifts  and  great 
of  compassion,  may  they  mercifully  accept  this 

40 


TO    THE    ENLIGHTENED    ONES       41 

of  me !  I  am  exceeding  poor,  and  without 
righteousness  ;  there  is  naught  else  for  me  to 
offer.  So  may  their  care  for  others'  weal  be  for 
my  weal,  and  let  the  Lords  take  this  in  their 
native  grace.  Yea,  I  give  to  the  Conquerors  and 
their  Sons  myself  entirely.  Take  me  for  your 
chattel,  O  noble  beings  ;  I  make  myself  in  love 
your  slave.  By  being  your  chattel  I  am  freed 
from  fear  in  life,  and  work  good  for  living  crea- 
tures ;  I  escape  my  former  sins,  and  do  evil  no 
more.  .  .  . 

With  as  many  obeisances  as  there  are  atoms 
in  all  the  Domains  (8)  I  adore  all  the  Enlightened 
Ones  of  the  past,  present,  and  future,  the  Law, 
and  the  noble  Congregation.  I  worship  all  the 
memorial-sanctuaries  and  the  dwellings  of  the 
Son  of  the  Enlightened  (9)  ;  I  salute  the  pre- 
ceptors and  the  worshipful  holy  men.  I  take 
refuge  with  the  Enlightened  One,  awaiting  the 
coming  of  the  perfect  Light ;  I  take  refuge  in 
the  Law  and  the  Congregation  of  Sons  of  En- 
lightenment. With  clasped  hands  I  make  sup- 
plication to  the  Enlightened  Ones  dwelling  hi  all 
regions  and  to  the  most  merciful  Sons  of  En- 
lightenment. Whatsoever  be  the  sin  that  I,  poor 
brute,  in  my  beginningless  round  of  past  births 
or  in  this  birth  have  in  my  madness  done  or 
made  others  do  or  approved  for  my  own  undoing, 
I  confess  the  transgression  thereof,  and  am 
stricken  with  remorse.  Whatsoever  wrong  I 


42          THE   CONFESSION   OF   SIN 

have  done  by  sin  against  the  Three  Gems  (10)  or 
father  and  mother  or  other  elders  by  deed,  word, 
or  thought,  whatever  dire  offence  has  been 
wrought  by  me,  a  sinner  foul  with  many  a  stain, 

0  Masters,  I  confess  all.     How  may  I  escape  from 
it  ?     Speedily  save  me,  lest  death  come  too  soon 
upon  me  ere  my  sin  have  faded  away.       Death 
considers  not  what  works  be  done  or  not  done, 
and   strikes    us    through    our    ease,    a    sudden 
thunder-bolt,  unsure  alike  for  the  healthy  and 
the  sick. 

For  the  sake  of  things  unloved  and  things 
loved  have  I  sinned  these  many  times  ;  and 
never  have  I  thought  that  I  must  surrender 
everything  and  depart.  They  whom  I  love  not, 
they  whom  I  love,  I  myself,  shall  be  no  more, 
naught  shall  remain.  All  the  things  whereof  I 
have  feeling  shall  pass  away  into  a  memory  ; 
like  the  vision  of  a  dream,  all  departs,  and  is 
seen  no  more.  The  many  whom  I  love  or  love 
not  pass  away  while  I  stand  here  ;  only  the  dire 
sin  wrought  for  their  sake  remains  before  me.  I 
understood  not  that  I  was  but  a  chance  comer, 
and  through  madness,  love,  or  hatred  I  have 
wrought  many  a  sin.  Unceasingly  through  night 
and  day  the  waning  of  vital  force  increases  ;  must 

1  not  die  ?     Lying  here  on  my  bed,  or  standing 
amidst   my    kin,    I    must  suffer  the  agonies  of 
dissolution  alone.     Whence  shall  I  find  a  kins- 
man,  whence   a   friend,   when   the   Death-god's 


THE    FEAR    OF    DEATH  43 

messengers  seize  me  ?  Righteousness  alone  can 
save  me  then,  and  for  that  I  have  not  sought. 
Clinging  to  brief  life,  I  have  been  blind  to  this 
terror,  heedless  ;  0  my  Masters,  grievous  guilt 
have  I  gathered.  He  who  is  taken  to  be  maimed 
of  his  limbs  at  once  withers  away  ;  thirst  racks 
him,  his  sight  is  darkened,  the  world  is  changed 
to  his  sight.  How  then  will  it  be  with  me  when 
I  am  in  the  charge  of  the  Death-god's  hideous 
messengers,  consumed  by  a  fever  of  mighty  terror, 
covered  with  filth,  looking  with  timid  glances 
to  the  four  quarters  of  heaven  for  aid  ?  Who  will 
be  the  friend  to  save  me  from  that  awful  terror  ? 
I  shall  see  in  the  heavens  no  help,  and  sink  back 
into  madness  ;  then  what  shall  I  do  in  that  place 
of  horror  ?  Now,  now  I  come  for  refuge  to  the 
mighty  Lords  of  the  world,  the  Conquerors  eager 
for  the  world's  protection,  who  allay  all  fear  ; 
to  the  Law  learned  by  them  I  come  with  all  my 
heart  for  refuge,  and  to  the  Congregation  of  the 
Sons  of  Enlightenment.  .  .  .  Whatsoever  guilt 
I  have  gathered  in  my  foolishness  and  delusion, 
alike  the  wrong  of  nature  and  the  wrong  of 
commandment,  I  confess  it  all  as  I  stand  before 
the  Masters  with  clasped  hands,  affrighted  with 
grief,  and  making  obeisance  again  and  again. 
May  my  Lords  take  my  transgression  as  it  is  ; 
never  more,  O  Masters,  will  I  do  this  unholy 
work. 


CHAPTER    III 

TAKING   THE    THOUGHT   OP   ENLIGHTENMENT  (11) 

I  REJOICE  exceedingly  in  all  creatures'  good 
works  that  end  the  sorrows  of  their  evil  lot  ;  may 
the  sorrowful  find  happiness  !  I  rejoice  in  the 
deliverance  of  embodied  beings  from  the  griefs 
of  life's  wanderings,  and  in  the  Sonship  of 
Enlightenment,  and  the  Enlightenment  that 
belongs  to  the  Saviours.  I  rejoice  in  the 
Commanders'  (12)  oceans  of  Thought,  that  bring 
happiness  and  establish  welfare  for  all  creatures. 
With  clasped  hands  I  entreat  the  perfectly 
Enlightened  Ones  who  stand  in  all  regions  that 
they  kindle  the  lamp  of  the  Law  for  them  who  in 
their  blindness  fall  into  sorrow.  With  clasped 
hands  I  pray  the  Conquerors  who  yearn  for  the 
Stillness  (13)  that  they  abide  here  for  endless  seons, 
lest  this  world  become  blind.  In  reward  for  all 
this  righteousness  that  I  have  won  by  my  works  I 
would  fain  become  a  soother  of  all  the  sorrows 
of  all  creatures.  May  I  be  a  balm  to  the  sick, 
their  healer  and  servitor,  until  sickness  come 

44 


SELF-SURRENDER  45 

never  again  ;  may  I  quench  with  rains  of  food 
and  drink  the  anguish  of  hunger  and  thirst  ;  may 
I  be  in  the  famine  of  the  ages'  end  their  drink 
and  meat ;  may  I  become  an  unfailing  store  for 
the  poor,  and  serve  them  with  manifold  things  for 
their  need.  My  own  being  and  my  pleasures,  all 
my  righteousness  in  the  past,  present,  and  future 
I  surrender  indifferently,  that  all  creatures  may 
win  to  their  end.  The  Stillness  lies  in  surrender 
of  all  things,  and  my  spirit  is  fain  for  the  Stillness  ; 
if  I  must  surrender  all,  it  is  best  to  give  it  for 
fellow-creatures.  I  yield  myself  to  all  living 
things  to  deal  with  me  as  they  list ;  they  may 
smite  or  revile  me  for  ever,  bestrew  me  with  dust, 
play  with  my  body,  laugh  and  wanton  ;  I  have 
given  them  my  body,  why  shall  I  care  ?  Let 
them  make  me  do  whatever  works  bring  them 
pleasure  ;  but  may  never  mishap  befall  any  of 
them  by  reason  of  me.  If  the  spirit  of  any  be 
wroth  or  pleased  with  me,  may  that  be  ever  a 
cause  for  them  to  win  all  their  desires.  May  all 
who  slander  me,  or  do  me  hurt,  or  jeer  at  me,  gain 
a  share  in  Enlightenment.  I  would  be  a  pro- 
tector of  the  unprotected,  a  guide  of  wayfarers, 
a  ship,  a  dyke,  and  a  bridge  for  them  who  seek 
the  further  Shore  ;  a  lamp  for  them  who  need  a 
lamp,  a  bed  for  them  who  need  a  bed,  a  slave  for 
all  beings  who  need  a  slave.  I  would  be  a  magic 
gem,  a  lucky  jar,  a  spell  of  power,  a  sovereign 
balm,  a  wishing-tree,  a  cow  of  plenty  (14),  for 


46  TAKING   THE    THOUGHT 

embodied  beings.  As  the  earth  and  other  ele- 
ments are  for  the  various  service  of  the  countless 
creatures  dwelling  in  the  whole  of  space,  so  may 
I  in  various  wise  support  the  whole  sphere  of 
life  lodged  in  space,  until  all  be  at  peace.  As 
the  Blessed  of  old  took  the  Thought  of  En- 
lightenment and  held  fast  to  the  rule  for  Sons  of 
Enlightenment  in  the  order  thereof,  so  do  I  frame 
the  Thought  of  Enlightenment  for  the  weal  of 
the  world,  and  so  will  I  observe  these  rules  in 
their  sequence. 

When  he  has  thus  taken  the  Thought  of 
Enlightenment  in  a  spirit  of  grace,  the  sage  must 
fill  his  thought  with  gladness  in  order  to  strengthen 
the  issue.  This  day  my  birth  is  fruitful,  my 
human  life  a  blessing  ;  this  day  have  I  been  born 
in  the  race  of  the  Enlightened,  now  am  I  their 
son.  And  henceforth  mine  is  the  task  of  them 
who  work  worthily  of  their  race,  lest  any  blemish 
fall  upon  this  stainless  stock.  This  Thought  of 
Enlightenment  has  arisen  within  me  I  know  not 
how,  even  as  a  gem  might  be  gotten  by  a  blind 
man  from  a  dunghill ;  it  is  an  elixir  made  to 
destroy  death  in  the  world,  an  unfailing  treasure 
to  relieve  the  world's  poverty,  a  supreme  balm 
to  allay  the  world's  sickness,  a  tree  under  which 
may  rest  all  creatures  wearied  with  wandering 
over  life's  paths,  a  bridge  open  to  all  wayfarers 
for  passing  over  hard  ways,  a  moon  of  thought 
arising  to  cool  the  fever  of  the  world's  sin,  a  great 


OF   ENLIGHTENMENT  47 

sun  driving  away  the  gloom  of  the  world's  ignor- 
ance, a  fresh  butter  created  by  the  churning  ot 
the  milk  of  the  Good  Law.  For  the  caravan  of 
beings  who  wander  through  life's  paths  hungering 
to  taste  of  happiness  this  banquet  of  bliss  is 
prepared,  that  will  satisfy  all  creatures  coming 
to  it.  I  summon  to-day  the  world  to  the  estate 
of  Enlightenment,  and  meanwhile  to  happiness  ; 
may  gods,  daemons,  and  other  beings  rejoice  in 
the  presence  of  all  the  Saviours  ! 


CHAPTER    IV 

HEEDFULNESS   IN   THE   THOUGHT   OF 
ENLIGHTENMENT 

THE  son  of  the  Conqueror,  who  has  thus  firmly 
laid  hold  of  the  Thought  of  Enlightenment,  must 
constantly  strive  without  slackening  to  observe 
the  rule.     If  a  work  be  undertaken  in  haste  and 
without  right  reflection,  one  may  well  consider 
whether  it  should  be  done  or  no,  even  though  a 
vow  have  been  made  ;    but  how  should  I  delay 
in  this  work,  which  has  been  perpended  by  the 
Enlightened  Ones,  by  their  most  sage  Sons,  and 
by  me  likewise  according  to  the  measure  of  my 
power  ?     If  I  fulfil  not  my  vow  by  deeds,  I  shall 
be  false  to  all  beings,  and  what  a  fate  will  be 
mine  !      Even  of  a  small  matter  it  is  said  that 
he  who  gives  not  what  he  has  purposed  in  thought 
to  give  becomes  a  tortured  ghost ;    how,  then, 
shall  it  be  with  him    who    proffers    aloud    and 
earnestly  the  gift  of  supreme  happiness  ?     I  shall 
be  false  to  all  the  world,  and  what  a  fate  will  be 
mine  !  .  .  . 

48 


49 

Therefore  I  must  heedfully  fulfil  my  vow  ;  if 
I  labour  not  this  very  day,  down,  down  I  fall. 
Numberless  are  the  Enlightened  who  have  passed 
by  in  search  of  all  living  beings  ;  and  through 
my  own  fault  I  have  not  come  into  their  healing 
hands.  If  this  day  also  I  shall  be  as  I  have  been 
again  and  again,  misery,  sickness,  death,  maiming, 
dismemberment,  and  the  like  will  fall  to  my  lot ; 
and  when  shall  I  win  that  most  rare  boon,  the 
coming  of  one  of  the  Enlightened,  faith,  human 
birth,  and  fitness  to  labour  in  righteousness,  a 
day  of  health  with  food  and  no  vexations  ?  Life 
is  a  brief  instant,  and  plays  us  false  ;  the  body 
is  like  a  thing  held  in  precarious  tenure.  Truly 
with  deeds  such  as  mine  have  been  I  shall  not 
again  win  human  birth  ;  and  if  I  win  it  not,  evil 
awaits  me  ;  whence  should  good  come  ?  Since 
I  work  not  righteousness  when  I  am  able,  how 
shall  I  do  it  when  crazed  by  the  pains  of  hell  ? 
I  do  no  righteous  work,  and  gather  sin  ;  the  very 
name  of  good  destiny  is  lost  to  me  for  millions  of 
seons.  Therefore  the  Lord  has  said  that  human 
birth  is  exceedingly  hard  to  win ;  hard  as  for  a 
turtle  to  pass  its  neck  into  the  hole  of  a  yoke  in 
the  ocean.  .  .  . 

I  have  found  this  most  rare  sphere  of  weal  (15), 
I  know  not  how  ;  and  shall  I  with  open  eyes 
suffer  myself  to  be  borne  back  to  these  hells  ? 
My  thought  cannot  grasp  it ;  like  one  who  is 
driven  mad  by  spells,  I  know  not  by  whom  I 

4 


50  HEEDFULNESS    OF   ENLIGHTENMENT 

am  crazed  or  who  possesses  me.  My  foes,  Desire, 
Hate,  and  their  kindred,  are  handless  and  footless, 
they  are  neither  valiant  nor  cunning  ;  how  can 
they  have  enslaved  me  ?  But  they  dwell  in  my 
spirit,  and  there  at  their  ease  smite  me.  And 
withal  I  am  not  wroth  with  them  ;  fie  on  my 
unseemly  long-suffering  !  If  all  gods  and  man- 
kind were  my  foes,  they  could  not  drag  me  to  the 
fire  of  the  hell  Avlchi ;  but  into  this  flame,  at 
the  touch  whereof  not  even  ashes  would  remain 
of  Meru  (16),  these  mighty  enemies  the  Passions 
hurl  me  in  an  instant.  No  other  foes  have  life 
so  long  as  the  beginningless,  endless,  everlasting 
life  of  my  enemies  the  Passions.  All  beings  may 
be  turned  by  submission  to  kindness  ;  but  these 
Passions  become  all  the  more  vexatious  by  my 
submission.  Then  whilst  these  everlasting  foes, 
sole  source  of  the  birth  of  the  floods  of  sorrow,  are 
dwelling  in  my  heart,  how  can  I  fearlessly  rejoice 
in  the  life  of  the  flesh  ?  Whence  can  I  have 
happiness,  if  these  warders  of  the  prison-house 
of  existence,  ay,  these  torturers  of  the  damned  in 
hell  and  elsewhere,  lodge  in  the  house  of  my 
spirit,  in  the  bower  of  my  desire  ?  Then  I  will  not 
lay  down  my  burden  until  these  foes  be  smitten 
before  my  eyes.  Men  of  lofty  spirit  are  stirred 
to  wrath  against  even  a  mean  offender,  and  sleep 
not  until  they  have  smitten  him.  They  rage  in 
the  forefront  of  battle,  furious,  heeding  not  the 
anguish  of  wounds  from  arrows  and  javelins,  to 


CONFLICT    WITH    THE    PASSIONS     51 

strike  fiercely  at  the  poor  creatures  doomed  by 
nature  to  death,  and  turn  not  away  until  they 
have  fulfilled  their  purpose.  How  then,  and  for 
what  reason,  should  I,  who  have  set  myself  to 
strike  down  these  natural  foes,  the  constant 
causes  of  all  miseries,  sink  down  in  base  despair, 
even  for  hundreds  of  disasters  ?  Men  bear  on 
their  limbs,  like  ornaments,  meaningless  scars 
gotten  from  their  enemies  ;  why  should  sufferings 
overcome  me,  who  am  labouring  to  accomplish 
a  lofty  end  ?  Setting  their  thoughts  upon  their 
mere  livelihood,  fishers,  Chanqlalas,  husbandmen, 
and  the  like  bear  the  miseries  of  cold,  heat,  and 
the  rest ;  why  should  not  I  suffer  them  for  the 
weal  of  the  world  ? 

Ah,  when  I  vowed  to  deliver  all  beings  within 
the  bounds  of  space  in  its  ten  points  (17)  from 
the  Passions,  I  myself  had  not  won  deliverance 
from  the  Passions.  Knowing  not  my  now 
measure,  I  spoke  like  a  madman.  Then  I  will 
never  turn  back  from  smiting  the  Passions.  I 
will  grapple  with  them,  will  wrathfully  make  war 
on  them  all  except  the  passion  that  makes  for 
the  destruction  of  the  Passions.  Though  my 
bowels  ooze  out  and  my  head  fall  off,  I  will  nowise 
abase  myself  before  my  foes  the  Passions.  An 
enemy,  though  driven  away,  may  establish  himself 
in  another  spot,  whence  he  may  return  with 
gathered  powers  ;  but  such  is  not  the  way  of  the 
enemy  Passion.  Where  can  this  dweller  in  my 


52  HEEDFULNESS    OF    ENLIGHTENMENT 

spirit  go  when  I  cast  him  out ;  where  can  he 
stand,  to  labour  for  my  destruction  ?  It  is  only 
that  I — fool  that  I  am — make  no  effort  ;  the 
miserable  Passions  are  to  be  overcome  by  the 
vision  of  wisdom.  The  Passions  lie  not  in  the 
objects  of  sense,  nor  in  the  sense-organs,  nor 
between  them,  nor  elsewhere  ;  where  do  they 
lie  ?  And  yet  they  disturb  the  whole  world  ! 
They  are  but  a  phantom.  Then  cast  away  thy 
heart's  terror,  and  labour  for  wisdom ;  why 
shouldst  thou  vainly  torture  thyself  in  hell  ? 
Thus  resolved,  I  will  strive  to  fulfil  the  rule  as 
it  has  been  taught ;  how  should  he  who  needs 
medicine  find  healing,  if  he  depart  from  the  phy- 
sician's command  ? 


CHAPTER    V 

WATCHFULNESS 

HE  who  would  keep  the  rules  must  diligently 
guard  his  thought ;  the  rules  cannot  be  kept  by 
him  who  guards  not  the  fickle  thought.  Untamed 
elephants  in  their  madness  do  not  such  harm  here 
as  the  thought  works  in  Avichi  and  the  rest  of 
the  hells,  a  young  elephant  ranging  free.  But  if 
the  young  elephant  of  thought  be  entirely  bound 
by  the  rope  of  remembrance  (18),  all  peril  departs, 
and  perfect  happiness  comes.  Tigers,  lions, 
elephants,  bears,  snakes,  all  foes,  all  the  warders 
of  the  hells,  witches  and  devils — all  of  them  are 
bound,  if  only  thought  be  bound  ;  all  are  subdued 
if  only  thought  be  subdued.  The  Speaker  of  the 
Truth  has  said  that  from  thought  alone  come  all 
our  countless  terrors  and  griefs.  Who  has 
diligently  forged  the  swords  of  hell,  or  its  pave- 
ment of  red-hot  iron,  and  whence  were  born  its 
sirens  ?  All  this  has  sprung  from  the  sinful  thought, 
as  the  Saint's  song  tells  ;  thus  in  the  threefold 
world  there  is  no  foe  to  fear  save  the  thought. 
If  the  Perfect  Charity  frees  the  world  from 
53 


64  WATCHFULNESS 

poverty,  how  could  the  Saviours  of  old  have 
had  it,  since  the  world  is  still  poor  ?  The  Perfect 
Charity  is  declared  to  be  the  thought  of  sur- 
rendering to  all  beings  our  whole  possessions 
and  likewise  the  merit  thereof  ;  thus  it  is  but  a 
thought  (19).  Where  can  fishes  and  other  crea- 
tures be  brought  into  safety,  that  I  may  not  slay 
them  ?  When  the  thought  to  do  them  no  hurt  is 
conceived,  that  is  deemed  the  Perfect  Conduct. 
How  many  can  I  slay  of  the  wicked,  who  are 
measureless  as  space  ?  But  when  the  thought  of 
wrath  is  slain,  all  my  foes  are  slain.  Whence  can 
be  found  leather  enough  to  cover  the  whole  earth  ? 
But  with  a  single  leather  shoe  the  whole  ground 
is  covered.  In  like  manner  the  forces  without 
me  I  cannot  control ;  but  I  will  control  the 
thought  within  me,  and  what  need  have  I  for 
control  of  the  rest  ?  Though  aided  by  voice  and 
body,  indolence  can  never  win  for  its  prize  an 
estate  such  as  that  of  Brahma,  which  falls  to  the 
lot  of  the  vigorous  unaided  thought.  The  prayers 
and  mortifications  of  a  heedless  and  feeble  man, 
however  long  he  labour,  are  all  in  vain,  says  the 
Omniscient.  To  overcome  sorrow  and  win 
happiness  men  wander  in  vain,  for  they  have  not 
sanctified  their  thcfught,  the  mysterious  essence 
of  holiness.  Then  I  must  keep  my  thought  well 
governed  and  well  guarded  ;  what  need  is  there 
of  any  vows  save  the  vow  to  guard  the 
thought  ?  .  .  . 


REMEMBRANCE  55 

The  thief  Heedlessness,  waiting  to  escape  the 
eye  of  remembrance,  robs  men  of  the  righteousness 
they  have  gathered,  and  they  come  to  an  evil 
lot.  The  Passions,  a  band  of  robbers,  seek  a 
lodging,  and  when  they  have  found  it  they  rob 
us  and  destroy  our  good  estate  of  life.  Then  let 
remembrance  never  withdraw  from  the  portal 
of  the  spirit  ;  and  if  it  depart,  let  it  be  brought 
back  by  remembering  the  anguish  of  hell.  Re- 
membrance grows  easily  in  happy  obedient  souls 
from  the  reverence  raised  by  their  teachers'  lore 
and  from  dwelling  with  their  masters.  "  The 
Enlightened  and  their  Sons  keep  unfailing  watch 
in  every  place.  Everything  is  before  them,  I 
stand  in  their  presence."  Pondering  this  thought, 
a  man  will  be  possessed  by  modesty,  obedience, 
and  reverence,  and  the  remembrance  of  the 
Enlightened  will  thus  be  always  with  him. 
When  remembrance  stands  on  guard  at  the  portal 
of  the  spirit,  watchfulness  comes,  and  nevermore 
departs. 

The  thought  thus  must  be  kept  ever  under 
watch  ;  I  must  always  be  as  if  without  carnal 
sense,  like  a  thing  of  wood.  The  eyes  must  never 
glance  around  without  object ;  their  gaze  should 
always  be  downward,  as  if  in  meditation.  But 
sometimes,  to  rest  his  gaze,  one  may  look  around 
him  ;  he  sees  [strangers]  as  mere  phantoms,  but 
will  turn  his  eyes  upon  them  to  bid  them  welcome. 
On  the  road,  and  other  such  places,  he  will  look 


56  WATCHFULNESS 

from  time  to  time  to  the  four  quarters  of  space, 
to  take  note  of  danger  ;  he  will  rest  and  turn 
round  to  look  about  him.  He  will  go  forward 
or  backward  with  heed,  and  in  all  conditions  do 
what  he  has  to  do  with  understanding.  In  every 
act  that  he  undertakes  he  will  consider  the  due 
posture  of  his  body,  and  from  time  to  time  will 
look  to  see  how  it  is.  He  will  watch  with  great 
heed  the  wild  elephant  of  his  thought,  so  that  it 
remain  bound  to  the  stout  stake  of  holy  medita- 
tion and  become  not  loosed.  He  will  watch  to 
see  where  his  mind  is  moving,  so  that  it  may  not 
even  for  an  instant  cast  off  the  yoke  of  rapt 
devotion.  .  .  . 

When  the  body  is  dragged  hither  and  thither 
by  vultures  lusting  for  meat,  why  is  it  powerless 
to  save  itself  ?  Why  dost  thou  watch  over  this 
frame,  O  my  spirit,  as  if  it  were  thine  own  ?  if 
it  is  a  thing  apart  from  thee,  what  canst  thou 
lose  thereby  ?  Silly  one,  what  thou  claimest  as 
thine  is  not  as  clean  as  a  wooden  doll ;  why  dost 
thou  cling  to  this  rotten  machine  framed  in 
foulness  ?  Lift  in  thy  imagination  this  envelope 
of  skin,  and  with  the  scalpel  of  wisdom  remove 
the  flesh  from  the  frame  of  bones.  Open  likewise 
the  bones,  and  look  upon  the  marrow  within 
them.  Then  ask  thyself  what  essential  thing  is 
therein.  And  now  that  thou  hast  made  diligent 
search  and  found  therein  nothing  essential,  say 
wherefore  thou  still  clingest  to  the  body.  Thou 


UNIMPORTANCE    OF    THE    BODY     57 

canst  not  eat  its  impurities  and  entrails,  nor 
drink  its  blood  ;  what  wilt  thou  do  with  the  body  ? 
This  poor  flesh,  which  thou  guardest  in  order  to 
feed  vultures,  jackals,  and  the  like,  is  fitted  only 
to  be  a  tool  for  men's  works.  Though  thou 
guardest  it  thus,  pitiless  Death  will  tear  away 
the  body  and  give  it  to  the  vultures  ;  and  then 
what  wilt  thou  do  ?  To  a  servant  who  will  not 
remain,  gifts  of  garments  and  the  like  are  not 
given  ;  when  it  has  eaten,  the  body  will  depart, 
then  why  waste  thy  riches  upon  it  ?  Pay  to  it 
its  wage,  then  set  thy  thought  upon  thine  own 
business  ;  for  we  give  not  to  the  hireling  all  that 
he  may  earn.  Conceive  of  the  body  as  a  ship 
that  travels  to  and  fro,  and  make  it  go  at  thy 
bidding  for  creatures  to  fulfil  their  end. 

He  who  is  thus  master  of  himself  will  ever 
bear  a  smiling  face  ;  he  will  put  away  frowns  and 
be  first  to  greet  others,  a  friend  of  the  world.  He 
will  not  noisily  and  hastily  throw  down  benches 
or  the  like,  nor  beat  upon  a  door,  but  always 
will  delight  in  silence.  The  crane,  the  cat,  and 
the  thief  walk  silently  and  calmly,  and  accomplish 
the  end  that  they  desire  ;  thus  the  holy  man  will 
always  act.  He  will  accept  with  bowed  head  the 
words  of  those  who  are  skilful  in  exhorting  others 
and  do  kindness  unsought ;  he  will  ever  be  the 
disciple  of  all  men.  He  will  give  applause  to  all 
kindly  words  ;  when  he  sees  one  who  does  righteous 
works,  he  will  gladden  him  with  praises.  .  .  . 


58  WATCHFULNESS 

The  Perfections,  Charity,  and  the  rest,  are  of 
an  ascending  order  of  excellence  ;  he  will  not 
forsake  a  more  excellent  for  another,  save  in 
respect  of  the  dyke  of  virtue  (20).  Thus  minded, 
he  will  be  always  active  for  the  welfare  of  others  ; 
even  a  forbidden  deed  is  permitted  to  him  in  his 
kindliness,  if  he  foresees  a  good  result.  He  will 
give  of  his  alms  to  the  fallen,  the  masterless,  and 
the  religious,  and  eat  himself  but  a  moderate 
portion  ;  he  will  surrender  everything  but  his 
three  robes  (21).  He  will  not  for  slight  purpose 
afflict  his  body,  which  is  in  the  service  of  the 
Good  Law  ;  for  thus  it  will  speedily  fulfil  the 
desires  of  living  beings.  And  therefore  he  will  not 
cast  away  his  life  for  one  whose  spirit  of  mercy 
is  impure  (22),  but  only  for  one  whose  spirit  is 
like  his  own  ;  and  thus  naught  is  lost.  ... 


CHAPTER    VI 

THE   PERFECT  LONG-SUFFERING 

ALL  the  righteousness,  the  charity,  the  worship 
of  the  Blessed,  that  have  been  wrought  in  thou- 
sands of  aeons,  are  destroyed  by  ill-will.  There 
is  no  guilt  equal  to  hatred,  no  mortification 
equal  to  long-suffering  ;  and  therefore  one  should 
diligently  practise  patience  in  divers  ways. 
While  the  arrow  of  hate  is  in  the  heart,  none  can 
have  a  peaceful  mind  in  equipoise,  or  feel  the 
joy  of  kindliness,  none  can  win  sleep  or  calm. 
They  whom  a  master  cursed  with  an  evil  spirit 
honours  with  wealth  and  favours,  and  who  dwell 
under  his  protection,  seek  nevertheless  to  destroy 
him.  Even  his  friends  are  in  terror  of  him.  His 
gifts  win  for  him  no  service.  In  short,  there  is 
no  way  for  a  passionate  man  to  find  happiness. 
He  who  stoutly  fights  against  wrath,  the  enemy 
that  brings  these  and  other  sorrows,  wins  joy  in 
this  world  and  beyond.  Nourished  by  discontent, 
hatred  grows  swollen  and  destroys  me  ;  and 
discontent  springs  from  doing  unpleasing  works 
or^from^the  baffling  of  desire.  Then  I  will  cut 
59 


60    THE    PERFECT    LONG-SUFFERING 

off  the  nourishment  of  my  enemy,  for  this  foe- 
man's  sole  purpose  is  to  slay  me.  My  cheer- 
fulness shall  not  be  disturbed,  even  by  the  most 
untoward  events  ;  discontent  works  no  good, 
and  only  destroys  merit.  What  profits  dis- 
content if  there  is  a  remedy  ;  and  what  profits 
it  if  there  is  none  ?  We  shrink  from  sorrow, 
defeat,  rude  speech,  and  dishonour  for  ourselves 
and  our  friends,  and  from  the  opposite  of  these 
for  our  enemy.  Happiness  is  hard  to  win,  pain 
comes  readily  ;  there  is  no  escape  from  life  save 
by  pain  ;  then  be  firm,  0  my  spirit  !  The 
Karnatas,  the  "  little  children  of  Durga,"  suffer 
the  agonies  of  burning  and  maiming  in  a  vain 
hope  of  salvation  ;  why  then  shall  I  be  faint- 
hearted ?  There  is  nothing  which  practice  cannot 
make  easy  ;  so  by  practice  in  slight  sufferings 
we  learn  to  bear  great  pains.  Flies,  stinging 
creatures,  gnats,  hunger,  thirst,  and  other  like 
pains,  fierce  itch  and  other  like  miseries — lookest 
thou  upon  these  as  profitless  ?  Before  cold, 
heat,  rain,  wind,  travel,  sickness,  bondage,  and 
blows  be  not  tender  and  delicate,  else  thy 
anguish  will  increase.  Some  there  are  who  at 
the  sight  of  their  own  blood  become  exceedingly 
valorous,  and  some  at  sight  of  others'  blood  fall 
into  faintness.  This  comes  about  through  firm- 
ness and  feebleness  of  spirit ;  then  he  who  is 
unconquerable  by  pain  will  overcome  suffering. 
Even  in  pain  the  wise  man  will  not  let  the  calm 


ANGER   UNPREMEDITATED  61 

of  his  spirit  be  disturbed  ;  for  he  is  at  war  with 
the  Passions,  and  in  war  suffering  abounds.  They 
who  overcome  their  foes  by  presenting  their 
bosoms  to  the  enemy's  blows  are  "  victors," 
"  heroes  "  ;  the  rest  are  "  slayers  of  the  slain." 

Another  virtue  of  suffering  is  that  from  loathing 
of  the  flesh  pride  is  brought  low,  and  there  arise 
pity  for  the  creatures  wandering  through  births, 
fear  of  sin,  and  love  for  the  Conqueror. 

I  have  no  anger  against  the  gall  and  the  rest 
of  my  humours  (23),  although  they  cause  great 
suffering  ;  then  can  one  be  wroth  against  thinking 
beings,  who  likewise  are  deranged  by  outer 
forces  ?  As  a  bodily  pain  arises  unwilled  [by 
the  humours],  so  too  wrath  perforce  arises  un- 
willed [in  the  offender].  A  man  does  not  become 
angry  of  his  free  will  and  with  purpose  of  anger  ; 
nor  does  wrath  resolve  of  itself  to  break  forth 
before  it  breaks  forth.  All  offences,  all  the 
various  sins,  spring  of  necessity  from  outer  forces  ; 
none  are  self-guided.  The  total  of  outer  forces 
has  no  consciousness  that  it  engenders  an  effect, 
and  the  effect  has  no  consciousness  that  it  is 
engendered.  The  "  Primal  Matter  "  and  "  Soul  " 
of  which  forsooth  men  talk  are  imaginations  (24). 
They  do  not  come  into  being  with  consciousness 
of  doing  so.  Before  coming  into  being  they  do 
not  exist  ;  and  who  can  then  desire  to  come 
into  being  ?  If  the  "  soul  "  is  active  upon  its 
objects,  it  will  not  cease  thence  ;  and  if  it  is 


62     THE    PERFECT   LONG-SUFFERING 

constant,   impassive,   and   like   the   ether,    it   is 
manifestly  inactive  ;    for  though  it  be  joined  to 
outer  forces,  how  can  a  changeless  thing  act  ? 
What  part  of  the  action  is  done  by  a  thing  which 
at  the  time  of  action  is  the  same  as  before  it  ? 
If  "  its  own  action  "  is  the  bond  [between  soul  and 
object],  what  is  the  ground  of  this  ?     Thus  every- 
.  thing  depends  on  a  cause,  and  this  cause  likewise 
?  is  not  independent ;  in  no  wise,  then,  can  wrath 
1  be  felt  against  beings  mechanical  as  phantoms. 

"  Then  there  can  be  no  restraint ;  what  is  to 
be  arrested,  and  who  shall  arrest  it  ?  "  Not 
so  ;  for  since  all  is  really  the  work  of  outer  forces, 
hence  we  deem  that  sorrow  may  have  an  end  (25). 
So  when  we  see  a  foe,  or  even  a  friend,  doing  un- 
righteously, let  us  remember  that  such  are  the  outer 
forces  moving  him,  and  remain  in  peace.  If  all 
mortals  could  win  their  ends  at  their  own  pleasure, 
none  would  suffer  vexation  ;  for  none  desire  it. 

In  heedlessness,  wrath,  or  lust  for  women  and 
other  things  beyond  their  reach,  men  bring  them- 
selves into  distress  from  thorns,  lack  of  food, 
and  the  like.  Some  destroy  themselves  by 
hanging,  springing  down  from  a  height,  taking 
poison  or  unwholesome  measure  of  food,  or  doing 
unrighteousness.  Since  under  the  sway  of  the 
passions  they  harm  thus  their  own  persons,  which 
they  love,  how  can  they  spare  the  bodies  of  others? 
Maddened  by  passions,  striving  for  their  own 
destruction,  there  can  be  only  pity  for  them  ; 


UNJUSTIFIABLE    ANGER  63 

how  should  we  be  angered  ?  If  it  is  the  nature 
of  fools  to  hurt  their  fellows,  it  is  as  wrong  for 
me  to  feel  anger  against  them  as  it  is  to  be  wroth 
with  the  fire  which  naturally  burns  me  ;  and  if 
again  it  is  a  passing  frailty,  and  creatures  are 
upright  of  nature,  then  it  is  as  wrong  to  be 
angered  against  them  as  against  the  air  when 
smoke  fills  it. 

Say  I  am  angered  not  against  the  instrument — 
the  stick  or  whatso  it  may  be — but  against  him 
who  moves  it.  But  he  is  moved  by  hatred  ;  it 
is  better  then  for  me  to  hate  hatred.  I  myself 
in  former  times  have  wrought  the  same  suffering 
for  other  creatures ;  then  I  deserve  this  for 
having  done  hurt  to  living  beings.  The  cause  of 
my  suffering  is  twofold — my  enemy's  sword  and 
my  body.  He  has  taken  the  sword,  I  the  body  ; 
with  which  shall  I  be  angry  ?  What  I  have  got 
is  an  ulcer  in  the  shape  of  a  body,  unable  to  bear 
the  touch  ;  and  thus  tortured  in  the  blindness 
of  desire,  with  what  shall  I  be  wroth  ?  I  seek 
not  suffering,  yet  in  my  folly  seek  the  cause  of 
suffering  ;  since  my  pain  comes  from  my  own 
offence,  why  shall  I  be  wroth  with  another  ?  The 
forest  whose  leaves  are  swords,  the  birds  of  hell, 
spring  from  my  own  works  ;  with  whom  then 
shall  I  be  wroth  ?  They  who  do  me  hurt  are 
moved  thereto  by  my  works,  and  thence  they 
fall  into  hell ;  surely  it  is  I  that  undo  them  ! 
Thanks  to  them,  my  guilt  through  much  patience 


64     THE    PERFECT    LONG-SUFFERING 

fades  away  ;  thanks  to  me,  they  go  to  the  long 
agonies  of  hell.  It  is  I  who  do  them  hurt,  they 
who  do  me  kindness  ;  base-spirited  fellow,  where- 
fore this  absurd  anger  ?  If  I  fall  not  into  hell, 
it  will  be  by  the  merit  of  my  spirit  ;  what  matter 
is  it  to  them  that  I  save  myself  ?  (26)  If  I  should 
return  them  evil  for  evil,  they  would  not  be 
saved  thereby  ;  my  progress  would  be  wrecked  ; 
and  these  poor  creatures  would  be  lost. 

In  no  place  and  by  naught  can  the  mind  be 
destroyed,  for  it  is  unembodied ;  but  from 
imaginations  clinging  to  the  body  it  suffers  with 
the  body's  hurt.  Discomfiture,  rude  speech, 
dishonour,  all  these  things  harm  not  the  body  ; 
then  why  art  thou  wroth,  0  my  spirit  ?  Can 
the  ill-will  of  others  towards  me  touch  me  in 
this  life  or  in  births  to  come,  that  I  should  mislike 
it  ?  Haply  I  may  mislike  it  because  it  hinders 
me  from  gaining  alms  ;  but  then  the  alms  that  I 
get  will  vanish  here,  my  guilt  will  stay  with  me 
for  ever.  Better  for  me  to  die  this  same  day  than 
to  live  long  in  sin,  for  however  long  I  stay,  the 
same  death-agony  awaits  me.  One  man  in 
dreams  enjoys  a  hundred  years  of  bliss,  and 
awakes ;  another  is  happy  for  an  hour,  and 
awakes  ;  surely  the  pleasure  of  both,  when  they 
wake,  is  alike  ended.  And  so  it  is  at  the  time  of 
death  with  the  long-lived  and  the  short-lived. 
Though  I  may  get  many  gifts,  and  long  enjoy  my 
pleasures,  I  shall  depart  empty-handed  and  naked, 


RESTRAINT    OF   WRATH  65 

as  if  stripped  by  robbers.  "  By  my  gains  I  may 
live  to  wipe  out  my  sin  and  do  righteousness  " 
— ay,  but  he  who  is  angry  for  the  sake  of  gain 
wipes  out  his  righteousness  and  does  sin.  If 
that  for  which  I  live  is  lost,  what  profits  life 
itself  which  is  spent  wholly  in  ungodliness  ? 

"  I  hate  him  who  speaks  to  my  blame,  for  he 

brings  creatures  to  destruction  " — then  why  art 

thou  not  angry  against  him  who  rails  at  others  ? 

Thou  bearest  with  the  unkindly  when  their  un- 

kindness  touches  others,  and  bearest  not  with  the 

caviller  who  touches  on  the  growth  of  thy  vices ! 

It  is  unmeet  for  me  to  hate  them  that  destroy 

or  revile  images,  sanctuaries,  or  the  Good  Law  ; 

for  the  Enlightened  and  their  company  thereby 

take   no   hurt.     If   men   wrong   thy   dear   ones, 

masters,  brothers,  and  the  rest,  know  as  before 

that  outer  forces  are  working,  and  restrain  thy 

wrath.     Whether  it  be  wrought  by  a  thing  with 

or  without  thought,  suffering  is  assured  to  living 

beings  ;    it  is  found  in  whatever  has  thought  ; 

then  bear  with  it.     Some  in  their  blindness  do 

wrong,  others  in  their  blindness  are  wroth  with 

them  ;    whom  of  these  may  we  call  blameless, 

or  whom  guilty  ?     Why  hast  thou  of  old  done 

so  that  thou  art  thus  afflicted   now  by  others  ? 

All  are  under  the  sway  of  their  own  works  ;   who 

am  I  to  undo  this  ?     Knowing  this,  I  will  strive 

to  do  righteousness,  so  that  all  may  be  full  of 

love  for  one  another. 


66     THE    PERFECT   LONG-SUFFERING 

When  a  house  is  burning,  and  the  fire  may 
fall  upon  the  next  house  and  seize  upon  the  straw 
and  like  stuff  within  it,  we  carry  this  stuff  away 
from  it  ;  and  in  like  manner  must  we  straightway 
cast  out  the  things  by  touch  whereof  the  spirit 
is  inflamed  with  the  fire  of  wrath,  for  fear  lest 
the  substance  of  our  merit  be  consumed. 

If  a  man  doomed  to  death  be  released  with 
one  hand  cut  off,  is  it  not  well  for  him  ?  and  if 
one  through  human  tribulations  escapes  hell,  is 
it  not  also  well  for  him  ?  If  one  cannot  bear  the 
small  suffering  of  the  moment,  then  why  does  he 
not  put  away  the  wrath  that  will  bring  upon  him 
the  agonies  of  hell  ?  By  reason  of  wrath  I  have 
been  thus  afflicted  in  hell  thousands  of  times,  and 
done  no  service  to  myself  or  to  others.  My 
present  tribulation  is  not  so  heavy,  and  will  be 
very  gainful ;  let  me  be  glad  of  a  suffering  that 
redeems  the  world  from  its  suffering. 

If  some  find  delight  in  praising  one  of  high 
worth,  why,  0  my  spirit,  dost  thou  not  rejoice 
likewise  in  praising  him  ?  Such  joy  will  bring 
thee  no  blame  ;  it  will  be  a  fountain  of  happiness  ; 
it  is  not  forbidden  by  men  of  worth  ;  it  is  the 
noblest  way  to  win  over  thy  fellows.  If  thou  art 
not  pleased  because  he  [who  praises]  is  glad,  then 
thou  wouldst  forbid  such  things  as  payment  for 
service,  and  seen  and  unseen  rewards  alike 
perish  (27).  Thou  art  willing  for  thy  neighbour 
to  be  glad  when  he  praises  thy  worth  ;  but  thou 


JEALOUSY    OF   THE    RIGHTEOUS     67 

art  loth  to  be  thyself  glad  when  another's  worth 
is  praised.  Thou  hast  framed  the  Thought  of 
Enlightenment  in  desire  to  make  all  creatures 
happy :  then  why  now  art  thou  wroth  with 
creatures  who  of  themselves  find  happiness  ? 
Forsooth  thou  wouldst  have  all  beings  become 
Buddhas,  and  worthy  of  the  three  worlds' 
worship  ;  then  why  art  thou  vexed  to  see  their 
brief  honours  ?  He  who  nurtures  them  that 
thou  shouldst  nurture  gives  to  thee  ;  yet  when 
thou  findest  one  that  feeds  thy  household,  thou 
art  wroth,  not  glad  !  He  that  desires  the  en- 
lightenment of  living  beings  desires  all  good  for 
them  ;  but  whence  can  one  have  the  Thought  of 
Enlightenment  who  is  angered  at  another's  good 
fortune  ?  If  the  gift  comes  not  to  thy  neighbour, 
it  stays  in  the  house  of  the  offerer  ;  in  no  wise 
does  it  fall  to  thee  :  what  matter  to  thee  whether 
it  be  given  or  no  ?  Shall  he  check  his  righteous- 
ness, the  kindness  of  others,  or  his  own  worth  ? 
shall  he  not  take  what  is  given  ?  say,  art  thou 
not  angered  in  every  case  ?  Not  only  wilt  thou 
not  grieve  for  thine  own  sins,  but  thou  darest  to 
be  jealous  of  the  righteous.  If  sorrow  could 
befall  thine  enemy  at  thy  pleasure,  what  would 
come  of  it  ?  Thy  mere  ill-will  cannot  bring 
forth  an  issue  without  a  cause  ;  but  if  it  were 
accomplished  by  thy  wish,  what  happiness 
wouldst  thou  have  in  his  grief  ?  The  issue  then 
would  be  more  harmful  to  thee  than  aught  else. 


68     THE    PERFECT    LONG-SUFFERING 

This  is  in  sooth  a  deadly  hook  in  the  hands  of  the 
fisher  Passion  ;  the  wardens  of  hell  will  take  thee 
thence  in  purchase  and  seethe  thee  in  their 
kitchens. 

Praise,  glory,  and  honours  make  not  for 
righteousness  or  long  life,  or  for  strength,  or 
health,  or  pleasure  of  the  body.  But  such  will 
be  the  end  sought  by  a  wise  man  knowing  his 
advantage  ;  and  he  who  desires  mirth  of  spirit 
may  give  himself  to  drink,  gambling,  and  the 
like.  For  glory  men  waste  their  substance,  ay, 
even  their  lives.  But  will  syllables  feed  them  ? 
and  when  they  are  dead,  who  has  pleasure  of  it  ? 
As  a  child  wails  bitterly  when  its  house  of  sand  is 
broken  down,  so  I  deem  my  own  spirit  will  be 
when  praise  and  glory  vanish.  Praise  is  but  sound, 
and  being  itself  without  thought,  cannot  praise  me. 

"  Nay,  I  am  glad,  forsooth,  because  my  neigh- 
bour is  pleased  with  me."  But  what  is  it  to  me 
whether  my  neighbour  is  pleased  with  me  or  with 
another  ?  the  joy  is  his  ;  not  the  smallest  share 
of  it  is  mine.  If  happiness  springs  from  the  joy 
of  others,  then  I  should  have  it  in  every  event ; 
so  why  am  I  not  glad  when  men  rejoice  to 
honour  another  ?  Then  gladness  arises  within 
me  only  because  I  am  praised  ;  and  thus,  being 
foreign  to  myself,  it  is  an  utter  child's  play. 

These  praises  and  honours  destroy  my  welfare 
and  horror  of  the  flesh  ;  they  arouse  envy  of  the 
worthy  and  anger  at  their  fortune.  Then  they 


AN    ENEMY   AS    A   TREASURE       69 

who  rise  against  me  to  crush  my  glory  and  honour 
are  in  truth  working  to  save  me  from  falling  into 
hell.  If  I  seek  deliverance,  gains  and  honours 
are  a  fetter  that  befit  me  not :  how  can  I  hate 
them  that  release  me  from  this  bond  ?  By  the 
blessing  of  the  Enlightened,  as  it  were,  they 
become  a  door  barring  my  way  into  sorrow  ; 
how  can  I  hate  them  ?  "  But  he  hinders  me 
from  righteous  works  " — nay,  it  is  not  well  to  be 
angry  for  this.  There  is  no  work  of  mortification 
equal  to  long-suffering,  and  surely  this  is  an 
occasion  for  it.  If  by  my  sin  here  I  show  not 
patience  towards  him,  it  is  I  who  hinder  myself 
from  doing  righteousness  when  the  occasion  for 
it  has  come.  If  one  thing  exists  not  without 
another,  and  exists  when  the  other  is  present, 
the  latter  is  the  cause  of  the  former  :  how  can  it 
be  called  a  hindrance  to  it  ?  The  beggar  who 
comes  at  the  due  hour  makes  no  hindrance  to  the 
almsgiving ;  and  if  a  monk  comes  who  can  ad- 
minister the  vows,  it  is  not  called  a  hindrance  to 
our  taking  the  vows  (28).  We  find  many  beggars 
in  the  world,  but  few  who  will  do  us  hurt  ;  for  if 
I  do  no  wrong,  no  man  will  wrong  me.  Then  an 
enemy  is  like  a  treasure  found  in  my  house,  won 
without  labour  of  mine  ;  I  must  cherish  him, 
for  he  is  a  helper  in  the  way  to  Enlightenment. 
Thus  this  fruit  of  my  patience  is  won  by  me 
and  by  him  together  ;  to  him  must  be  given  the 
first  share,  for  he  is  the  cause  of  my  patience. 


70     THE    PERFECT    LONG-SUFFERING 

"  But  my  enemy  seeks  not  to  prosper  my 
patience,  and  therefore  he  is  not  worthy  of 
honour  " — nay,  why  then  do  we  honour  the  Good 
Law,  the  unconscious  cause  of  blessing  ?  "  Nay, 
his  purpose  is  to  do  me  hurt  " — but  if  an  enemy 
is  therefore  not  honoured,  how  can  I  otherwise 
shew  patience  towards  him,  as  though  he  were 
intent,  like  a  physician,  on  my  welfare  ?  It  is  by 
reason  of  his  evil  design  that  my  patience  is 
born  ;  therefore  he  is  the  cause  of  patience,  and 
as  worthy  of  honour  from  me  as  the  Good  Law. 
Therefore  the  Saint  has  told  of  the  Domain  of 
Creatures  and  the  Domain  of  Conquerors  (29)  ; 
for  by  seeking  the  favour  of  creatures  and  Con- 
querors many  have  risen  to  supreme  fortune. 
Since  with  both  creatures  and  Conquerors  is  the 
same  gift  of  the  qualities  of  the  Enlightened  (30), 
how  may  we  deal  partially  and  refuse  to  creatures 
the  reverence  shown  to  Conquerors  ?  The  great- 
ness of  the  purpose  lies  not  in  itself,  but  in  its 
works  ;  hence  creatures  have  a  like  greatness, 
and  therein  they  are  like  [to  the  Enlightened]. 
The  greatness  of  creatures  is  that  he  who  has  the 
spirit  of  kindliness  towards  them  wins  worship  ; 
the  greatness  of  the  Enlightened  is  that  merit 
is  won  by  love  toward  them.  Thus  creatures 
are  like  to  the  Conquerors  by  giving  in  part  the 
dower  of  the  qualities  of  the  Enlightened,  albeit 
none^of  them  are  peer  to  the  Enlightened,  who 
are  oceans  of  virtues,  infinite  of  parts  ;  and  if 


REVERENCE  TO  "  CONQUERORS  "  71 

even  one  atom-small  virtue  from  these  sole  stores 
of  the  essence  of  the  virtues  be  found  in  any 
creature,  the  whole  threefold  world  is  not  enough 
for  his  worship.  In  creatures  is  found  a  little 
power,  but  that  most  noble,  for  bringing  forth 
the  qualities  of  the  Enlightened  ;  according  to 
that  little  power  should  creatures  be  honoured. 

Moreover,  what  perfect  reparation  can  be 
made  to  these  Kinsmen  without  guile,  these  doers 
of  immeasurable  kindness,  save  the  service  of 
creatures  ?  They  tear  their  own  bodies,  they 
go  down  into  the  hell  Avichi,  all  for  the  welfare 
of  others  ;  then  even  to  them  who  most  sorely 
wrong  us  we  must  do  all  manner  of  good.  How 
dare  I  shew  pride,  instead  of  a  slave's  humble- 
ness, towards  those  masters  for  whose  sake  my 
Masters  are  heedless  of  their  own  lives  ?  When 
they  are  happy,  the  Saints  are  rejoiced,  and 
wroth  when  they  are  distressed  ;  in  their  gladness 
is  the  gladness  of  all  the  Saints  ;  when  they  are 
wronged,  wrong  is  done  to  the  Saints.  As  one 
whose  body  is  entirely  in  flame  finds  no  comfort 
in  any  things  of  desire,  so  when  creatures  are 
distressed  these  beings  of  mercy  have  no  way  to 
find  pleasure.  Forasmuch  then  as  I  have  done 
hurt  to  all  these  most  compassionate  beings  by 
doing  hurt  to  living  things,  I  confess  now  my 
sin  ;  may  the  Saints  pardon  me  for  the  wrong 
that  I  have  done  them  !  To  win  the  grace  of  the 
Blessed  Ones  to-day  I  make  myself  utterly  the 


72     THE    PERFECT    LONG-SUFFERING 

slave  of  the  world.  Let  the  crowds  of  living 
beings  set  their  feet  upon  my  head,  or  smite  me, 
and  the  Lord  of  the  World  be  glad  !  Beyond 
all  doubt  these  Merciful  Ones  have  made  the 
whole  universe  their  own  ;  truly  it  is  our  Lords 
who  shew  themselves  in  the  form  of  creatures, 
and  dare  we  despise  them  ?  It  is  this  that 
moves  the  Blessed  to  grace,  this  that  wins  my 
true  end,  this  that  wipes  away  the  misery  of  the 
world  ;  then  be  this  my  vow  ! 

A  single  henchman  of  the  king  handles  a  crowd 
rudely  ;  and  the  throng,  looking  on  from  afar, 
dares  not  shew  sign  of  passion  ;  for  he  is  not 
alone,  the  king's  power  is  his  strength.  And 
likewise  thou  mayst  not  dishonour  him  who 
wrongs  thee  because  he  is  weak  ;  for  the  warders 
of  hell  and  the  Merciful  Ones  are  his  strength. 
Then  let  us  seek  the  favour  of  creatures,  as  a 
servant  the  favour  of  a  wrathful  king.  Can  a 
king  in  his  anger  bring  upon  us  the  anguish  of 
hell,  which  we  shall  bear  for  making  creatures 
sorrowful  ?  Can  a  king  in  his  pleasure  bestow 
aught  equal  to  Enlightenment,  which  we  shall 
bear  for  making  creatures  happy  ?  But  beside 
the  destined  Enlightenment  that  springs  from 
kindness  to  creatures,  seest  thou  not  that  herein 
lie  fortune,  glory,  comfort  ?  Favour,  health, 
joy,  long  life,  and  abounding  delight  of  empire 
fall  to  the  lot  of  the  patient  man  in  the  course  of 
his  lives, 


CHAPTER   VII 

THE   PERFECT    STRENGTH 

Now  he  who  is  patient  will  seek  for  strength,  for 
in  strength  lies  Enlightenment.  Without 
strength  there  is  no  righteous  work,  as  without 
the  wind  there  is  no  motion.  And  what  is 
strength  ?  Vigour  hi  well-doing.  What  is  its 
contrary  called  ?  Faintness,  clinging  to  base 
things,  despair,  self-contempt.  From  inaction, 
delight  in  pleasure,  slumber,  and  eagerness  for 
repose  springs  a  spirit  that  feels  no  horror  at  the 
miseries  of  life,  and  from  this  arises  faintness. 
Pursued  by  the  Passions,  those  fishers,  thou  hast 
come  into  the  net  of  Birth,  and  knowest  thou  not 
that  this  selfsame  day  thou  hast  fallen  into  the 
jaws  of  Death  ?  Seest  thou  not  thy  comrades 
smitten  down  one  after  the  other  ?  and  withal 
thou  fallest  into  slumber  like  a  bullock  in  the 
butcher's  hands.  Watched  by  the  Death-god, 
thy  ways  hemmed  in  on  every  side,  how  canst 
thou  find  delight  in  food,  how  canst  thou  sleep 
and  love  ?  Wait  a  little  while,  until  Death  shall 

73 


74          THE    PERFECT    STRENGTH 

have  gathered  his  instruments,  and  he  will  come 
swiftly  upon  thee  ;  then  it  will  be  an  ill  time  for 
thee  to  cast  off  thy  faintness,  and  what  wilt  thou 
do  ?  "  This  work  untouched,  this  begun,  this 
standing  half-done — and  lo  !  Death  has  suddenly 
fallen  upon  me  !  Alas,  I  am  undone  !  "  Such 
will  be  thy  thoughts,  whilst  thou  lookest  upon 
thy  despairing  kinsmen  with  their  eyes  swollen 
and  red  with  tears  in  the  passion  of  their  grief, 
and  upon  the  faces  of  the  Death-god's  messengers, 
whilst  thou  liest  racked  by  the  memory  of  thy 
sins,  hearing  the  noises  of  hell,  altogether  over- 
whelmed— and  oh,  what  wilt  thou  do  ? 

It  is  well  for  thee  to  think  fearfully  of  thyself 
here  as  of  a  living  fish  (31),  much  more  so  for  the 
sinner  to  dread  the  fierce  anguish  of  hell.  Thou 
art  burnt  if  warm  water  touch  thee,  tender 
creature  that  thou  art ;  and  when  thou  doest 
damnable  sins,  how  canst  thou  sit  thus  com- 
fortably ?  0  wretched  soul,  that  longest  for 
reward  unearned  by  striving,  thou  that  art  so 
tender  and  much  afflicted,  thou  immortal,  thou 
art  devoured  by  Death,  and  undone  !  Thou 
hast  found  the  ship  of  manhood  ;  then  sail  in  it 
across  the  broad  river  of  sorrow.  Fool,  this  is 
no  time  for  slumber  ;  it  will  be  hard  to  find  the 
ship  again.  How  canst  thou  forsake  the  noble 
delight  in  the  Law,  which  brings  an  endless 
course  of  comforts,  and  find  pleasure  in  wanton- 
ness, mirth,  and  other  like  sources  of  sorrow  ? 


ENDURANCE    OF   PAIN  75 

The  spirit  that  knows  not  despair,  the  troops 
of  the  Army  (32),  devoted  heed,  self -submission, 
equal  esteem  of  self  and  others,  and  regard  of 
others  in  place  of  self  [are  the  supports  of  strength]. 

Let  me  not  despair  that  the  Enlightenment 
will  come  to  me  ;  for  the  Blessed  One,  the  speaker 
of  truth,  has  revealed  this  truth,  that  they  who 
by  force  of  striving  have  gained  hard-won  supreme 
Enlightenment  have  been  erstwhile  gnats,  gad- 
flies, flies,  and  worms.  Now  I  am  a  man  by 
birth,  able  to  know  good  and  evil  :  why  shall  I 
not  win  the  Enlightenment  by  following  the  rule 
of  the  All-knowing  ?  If  I  am  afraid  when  I  think 
that  I  must  give  my  hand  or  foot,  it  is  because 
in  my  heedlessness  I  confound  things  of  great 
and  of  small  weight.  I  may  be  cleft,  pierced, 
burnt,  split  open  many  and  many  a  time  for 
countless  millions  of  aeons,  and  never  win  the 
Enlightenment.  But  this  pain  that  wins  me 
the  Enlightenment  is  of  brief  term  ;  it  is  like 
the  pain  of  cutting  out  a  buried  arrow  to  heal  its 
smart.  All  physicians  restore  health  by  painful 
courses  ;  then  to  undo  much  suffering  let  us 
bear  a  little.  But  even  this  fitting  course  the 
Great  Physician  has  not  enjoined  upon  us  ;  he 
heals  them  that  are  grievously  sick  by  tender 
treatment.  At  first  our  Lord  ordains  gifts  only 
of  herbs  and  the  like,  and  then  in  due  course 
brings  men  at  last  to  surrender  even  their  own 
flesh.  When  there  comes  to  man  the  spirit  that 


76          THE    PERFECT   STRENGTH 

looks  upon  his  flesh  as  no  more  than  herbs,  what 
hardship  is  it  for  him  to  surrender  his  flesh  and 
bone  ?  He  is  not  hurt,  for  he  has  cast  off  sin, 
nor  sad,  for  knowledge  is  his  ;  for  distress  comes 
in  the  mind  from  false  imaginations,  and  in  the 
body  from  sin.  The  body  is  made  happy  by 
righteous  works,  the  spirit  by  knowledge  ;  what 
can  vex  the  compassionate  one  who  remains  in 
embodied  life  only  for  the  welfare  of  others  ? 
Annulling  his  former  sins,  amassing  oceans  of 
righteousness,  by  the  power  of  his  Thought  of 
Enlightenment  he  travels  more  swiftly  than  the 
Disciples  (33).  Having  thus  in  the  Thought  of 
Enlightenment  a  chariot  that  removes  all  vexa- 
tion and  weariness,  travelling  from  happiness  to 
happiness,  who  that  is  wise  will  despair  ? 

To  accomplish  the  welfare  of  his  fellow-creatures 
he  has  an  Army,  the  troops  of  which  are  Love  of 
Right,  Constancy,  Joy,  and  Abandonment.  The 
Love  of  Right  he  will  frame  from  the  fear  of 
suffering  and  from  pondering  upon  merits.  When 
he  has  uprooted  his  foes,  he  will  strive  for  increase 
of  vigour  by  means  of  his  armies,  which  are  the 
love  of  right,  pride,  joy,  abandonment,  devoted 
heed,  and  self -submission.  Countless  are  the 
faults  in  myself  and  my  fellows  that  I  shall  have 
to  destroy,  and  hundreds  of  thousands  of  seons 
must  pass  ere  even  one  of  these  fade  away.  But 
I  find  not  in  myself  the  least  morsel  of  vigour 
to  set  myself  to  undo  these  faults  ;  I  am  doomed 


THE    LOVE    OF   RIGHT  77 

to  boundless  anguish,  and  why  does  my  bosom 
not  burst  ?  Many  are  the  virtues  in  myself  and 
my  fellows  that  must  be  gained,  and  hundreds  of 
thousands  of  aeons  will  scarce  be  enough  for  the 
practice  of  even  one  of  them.  But  I  have  never 
practised  the  least  morsel  of  virtue  ;  to  no 
purpose  has  been  spent  the  birth  so  hardly  and 
marvellously  won.  The  joy  of  the  great  festivals 
in  worship  of  the  Lord  has  not  been  mine  ;  I 
have  done  no  honour  to  the  Law,  nor  fulfilled 
the  desire  of  the  poor  ;  I  have  not  given  security 
to  them  that  are  in  fear,  nor  happiness  to  the 
afflicted  ;  I  have  been  only  a  vexation  of  my 
mother's  womb,  to  work  sorrow.  Because  of 
old  I  departed  from  the  love  of  right,  I  am  now 
in  this  evil  plight ;  who  would  forsake  the  love 
of  right  ?  This  love  the  Saint  has  proclaimed 
to  be  the  root  of  all  righteous  works  ;  and  its 
root  is  the  constant  meditation  upon  the  fruit 
that  grows  from  deeds.  Manifold  are  the  pains, 
the  sorrows,  the  terrors,  and  the  disappointments 
that  arise  to  sinners.  Whithersoever  the  desire 
of  the  righteous  turns,  it  is  greeted  with  happy 
issue,  because  of  their  merits  ;  and  whithersoever 
turns  the  sinner's  yearning  for  pleasure,  it  is 
smitten  with  swords  of  pain,  because  of  his  sins. 
They  that  are  godly  of  works  enter  the  wombs 
of  broad,  sweet-smelling,  cool  lotus-blossoms  ; 
their  lustrous  forms  grow  nurtured  by  the  Con- 
queror's sweet  melody  ;  then  they  issue  in  comely 


78  THE    PERFECT    STRENGTH 

beauty  from  the  lotus-flowers  awakened  by  the 
sunbeams  of  the  Holy  One,  and  are  born  as  Sons 
of  the  Blessed  in  the  presence  of  the  Blessed. 
As  to  them  that  are  ungodly  of  works,  shrieking 
in  anguish,  they  are  flayed  of  their  whole  skin  by 
the  Death-god's  henchmen,  their  bodies  bathed 
with  copper  molten  in  the  fire,  their  flesh  cut  off 
in  gobbets  by  hundreds  of  blows  from  flaming 
swords  and  pikes,  and  they  fall  again  and  again 
upon  beds  of  red-hot  iron.  Then  let  the  love  of 
righteousness  be  with  you,  and  be  heedful  thus  to 
foster  it. 

In  setting  his  hand  to  a  work  one  should  foster 
pride,  according  to  the  rule  of  the  Vajra-dhvaja 
Sutra.  When  he  has  first  considered  the  sum 
of  circumstances,  he  will  either  begin  it,  or  not 
begin  it ;  for  it  is  better  not  to  begin  at  all  than 
to  leave  undone  what  has  been  begun.  For  this 
practice  will  last  even  into  other  births,  and  from 
such  sin  will  arise  abounding  sorrow  ;  and  not 
only  is  the  present  work  not  accomplished,  but 
likewise  others  that  might  be  done  in  the  same 
time  come  not  to  pass. 

In  respect  of  three  things  may  pride  be  borne — 
man's  works,  his  temptations,  and  his  power. 
The  pride  of  works  lies  in  the  thought  "  for  me 
alone  is  the  task."  This  world,  enslaved  by 
passion,  is  powerless  to  accomplish  its  own  weal ; 
then  I  must  do  it  for  them,  for  I  am  not  impotent 
like  them.  Shall  another  do  a  lowly  task  while 


PRIDE    OF   CONQUEST  79 

I  am  standing  by  ?  If  I  in  my  pride  will  not  do 
it,  better  it  is  that  my  pride  perish.  The  very 
crow  becomes  a  Garuda  (34)  when  he  lights 
upon  a  dead  lizard  ;  if  my  spirit  is  feeble,  the 
least  occasion  of  sin  will  overcome  me.  To  him 
who  is  palsied  by  a  faint  heart  occasions  of  sin 
come  abundantly  ;  but  he  who  has  a  noble  pride 
ever  alert  is  unconquerable  even  by  great  tempta- 
tions. Then  with  firm  spirit  I  will  undo  the 
occasions  of  undoing  ;  if  I  should  be  conquered 
by  them,  my  ambition  to  conquer  the  threefold 
world  would  be  a  jest.  I  will  conquer  all ;  none 
shall  conquer  me.  This  is  the  pride  that  I  will 
bear,  for  I  am  the  son  of  the  Conqueror-Lions. 
Creatures  who  are  overcome  by  arrogance  bear 
the  title  of  misery,  not  of  pride  ;  he  that  is  proud 
falls  not  into  the  power  of  the  foe,  but  they  are 
slaves  to  the  foe  Arrogance.  Through  arrogance 
they  are  brought  into  evil  estate,  and  even  in 
human  birth  lose  their  joys,  eating  the  bread  of 
others,  slaves,  fools,  uncomely,  wasted  away ; 
despised  on  all  sides  are  the  wretches  stiff  in 
arrogance  ;  if  they  are  ranked  with  the  proud, 
say,  who  are  the  miserable  ?  Proud,  victorious, 
heroic  are  they  who  set  their  pride  on  conquest 
of  the  foe  Arrogance,  who  overthrow  him  in  all 
his  might,  and  freely  show  to  the  world  the  fruit 
of  their  conquest. 

Surrounded  by  the  troop  of  the  Passions,  a 
man  should  become  a  thousand  times  prouder, 


80  THE    PERFECT    STRENGTH 

and  be  as  unconquerable  to  their  hordes  as  a  lion 
to  flocks  of  deer.  Even  in  great  stress  the  eye  is 
unconscious  of  the  sense  of  taste  ;  and  so,  into 
whatever  straits  he  may  come,  he  will  not  fall 
into  the  power  of  the  Passions.  He  will  utterly 
give  himself  over  to  whatever  task  arrives,  greedy 
for  the  work,  insatiate  of  spirit,  like  one  who 
lusts  for  the  delight  issuing  from  his  sport.  Every 
work  is  done  for  the  sake  of  happiness,  whether 
the  happiness  come  or  no  ;  but  how  can  he  whose 
happiness  is  work  itself  be  happy  in  doing  no 
work  ?  Desires,  like  honey  on  the  edge  of  a 
razor's  blade,  bring  no  contentment  in  life  ;  but 
what  satiety  can  there  be  from  the  divine  draughts 
of  righteous  deeds,  that  are  blessed  and  sweet  in 
their  issue  ?  Then  when  one  work  is  brought 
to  an  end,  he  will  plunge  into  another,  as  the 
elephant,  vexed  by  the  heat  of  midday,  plunges 
straightway  into  the  lake  that  he  finds. 

But  when  his  strength  fails,  he  will  withdraw 
from  his  work  ;  and  if  it  be  happily  ended,  he 
will  leave  it,  in  eagerness  for  more  and  more 
tasks.  He  will  guard  himself  against  the  blows 
of  the  Passions,  and  deal  stout  blows  against  the 
Passions,  as  though  fighting  with  the  sword 
against  a  skilful  foe.  As  one  in  fear  swiftly 
takes  up  again  a  fallen  sword,  so  he  will  take  up 
the  fallen  sword  of  remembrance,  bethinking 
himself  of  hell. 

As  poison  that  has  reached  the  blood  spreads 


GREEDINESS   FOR   WORK  81 

through  the  body,  so  the  sin  that  finds  a  weak 
spot  spreads  through  the  spirit.  A  man  carrying 
a  bowl  full  of  oil,  surrounded  by  soldiers  with 
drawn  swords,  in  fear  of  death  if  he  should  trip, 
will  walk  needfully  (35) ;  and  so  it  is  with  him 
that  is  under  the  vow.  Then  when  slumber  and 
faintness  fall  upon  him,  he  will  strive  against 
them  as  speedily  as  one  springs  up  when  a  serpent 
is  creeping  into  his  lap.  Whenever  he  is  caught 
unawares,  he  will  be  sorely  grieved,  and  consider 
what  he  should  do  that  it  may  not  befall  him 
again.  For  the  sake  of  this  he  will  desire  godly 
company  or  tasks  to  come  in  his  way,  that  his 
remembrance  may  be  exercised  in  these  condi- 
tions. Remembering  the  Sermon  on  Heedful- 
ness  (36),  he  will  hold  himself  in  readiness,  so 
that  even  before  a  task  comes  to  him  he  is  pre- 
pared to  turn  to  every  course.  As  the  seed  of 
the  cotton-tree  is  swayed  at  the  coming  and 
going  of  the  wind,  so  will  he  be  obedient  to  his 
resolution  ;  and  thus  divine  power  is  gained. 


CHAPTER   VIII 

THE    PERFECT   CONTEMPLATION 

WHEN  thus  vigour  has  been  nurtured,  it  is  well 
to  fix  the  thought  in  concentred  effort ;  the  man 
of  wandering  mind  lies  between  the  fangs  of  the 
Passions.  It  cannot  wander  if  body  and  thought 
be  in  solitude  ;  so  it  is  well  to  forsake  the  world 
and  put  away  vain  imaginations  (37).  Because 
of  love,  or  hunger  for  gain,  and  the  like,  men  will 
not  forsake  the  world ;  then  in  order  to  cast  it 
aside  the  wise  will  lay  to  heart  these  thoughts. 
Passion  is  overcome  only  by  him  who  has  won 
through  stillness  of  spirit  the  perfect  vision. 
Knowing  this,  I  must  first  seek  for  stillness  ;  it 
comes  through  the  contentment  that  is  regardless 
of  the  world.  What  creature  of  a  day  should 
cling  to  other  frail  beings,  when  he  can  never 
again  through  thousands  of  births  behold  his 
beloved  ?  Yet  when  he  sees  him  not,  he  is  ill  at 
ease  ;  he  rests  not  in  concentred  thought  ;  and 
even  when  he  beholds  him  he  is  not  satisfied,  but 
is  distressed  by  the  same  longing  as  before.  He 

82 


ATTITUDE   TO   THE    FOOLISH        83 

sees  not  things  in  their  reality  ;  he  loses  his 
horror  of  the  world  ;  he  is  consumed  by  his  grief 
in  yearning  for  union  with  the  beloved.  In 
thoughts  thereupon  his  brief  life  vainly  passes 
away  hour  by  hour  ;  and  the  eternal  Law  is 
broken  for  the  sake  of  a  short-lived  friend  ! 

If  he  share  in  the  life  of  the  foolish,  a  man 
assuredly  goes  to  hell ;  if  he  share  it  not,  he  wins 
hatred  ;  what  profits  it  to  have  commerce  with 
the  foolish  ?  They  are  friends  for  a  moment, 
foes  for  a  moment,  wrathful  when  they  should  be 
pleased — how  hard  to  content  are  the  worldly  ! 
They  are  angered  if  wholesomely  counselled,  and 
hold  me  back  from  good  ;  if  I  heed  them  not 
they  are  wroth,  and  pass  into  hell.  When  can 
good  come  of  a  fool  ?  He  is  jealous  of  a  better 
man,  contentious  with  a  peer,  haughty  towards 
one  that  is  lower,  puffed  up  by  praise,  angered 
by  blame.  Exaltation  of  self,  blame  of  others, 
discourse  in  praise  of  worldly  pleasure — some 
such  guilt  will  assuredly  come  from  fool  to  fool. 
Thus  it  is  from  the  union  of  one  with  another ; 
evil  thereby  meets  evil.  I  will  live  alone,  in  peace 
and  with  untroubled  mind. 

It  is  well  to  flee  from  the  foolish.  If  he  come 
in  thy  way,  seek  to  win  him  over  by  kindness, 
not  so  as  to  hold  commerce  with  him,  but  in  a 
manner  of  godly  indifference.  I  will  take  from 
him  only  enough  for  the  holy  life  (38),  as  the  bee 
takes  honey  from  the  flower ;  thus  in  every 


84    THE    PERFECT   CONTEMPLATION 

place  I  will  hold  myself  from  commerce  with 
him,  like  the  new  moon  (39). 

The  mortal  who  thinks  of  his  gains  or  his 
honours  or  the  favour  of  many  men  will  be 
afraid  of  death  when  it  falls  upon  him.  What- 
soever it  be  in  which  the  pleasure-crazed  spirit 
takes  its  delight,  that  thing  becomes  a  pain  a 
thousand  times  greater.  Therefore  the  wise  man 
will  seek  not  for  pleasure,  for  from  desire  arises 
terror  ;  and  if  it  come  of  itself,  let  him  stand 
firm  and  wait.  Many  there  are  who  have  found 
gain,  many  who  have  won  fame  ;  but  none  know 
whither  they  have  gone,  with  their  gains  and 
their  fame.  Some  loathe  me  ;  then  why  shall  I 
rejoice  in  being  praised  ?  Some  praise  me  ;  then 
why  shall  I  be  cast  down  by  blame  ? 

Living  beings  are  of  diverse  character  ;  not 
even  the  Conquerors  can  content  them,  much  less 
simple  souls  such  as  I.  Then  why  think  of  the 
world  ?  They  blame  a  fellow-creature  who  gains 
naught,  they  scorn  him  who  gains  something  ; 
being  thus  by  nature  unpleasant  companions, 
what  happiness  can  come  from  them  ?  The 
Blessed  Ones  have  said  that  the  fool  is  no  man's 
friend ;  for  the  fool  has  no  love  save  where  his 
interest  lies.  The  love  that  rests  on  interest  is 
but  selfish,  even  as  grief  at  loss  of  wealth  springs 
from  loss  of  pleasure. 

Trees  are  not  disdainful,  and  ask  for  no  toilsome 
wooing  ;  fain  would  I  consort  with  those  sweet 


A   LIFE    OF   SOLITUDE  85 

companions !  Fain  would  I  dwell  in  some 
deserted  sanctuary,  beneath  a  tree  or  in  caves, 
that  I  might  walk  without  heed,  looking  never 
behind  !  Fain  would  I  abide  in  nature's  own 
spacious  and  lordless  lands,  a  homeless  wanderer 
free  of  will,  my  sole  wealth  a  clay  bowl,  my  cloak 
profitless  to  robbers,  fearless  and  careless  of  my 
body  !  Fain  would  I  go  to  my  home  the 
graveyard,  and  compare  with  other  skeletons  my 
own  frail  body  !  for  this  my  body  will  become 
so  foul  that  the  very  jackals  will  not  approach 
it  because  of  its  stench.  The  bony  members  born 
with  this  corporeal  frame  will  fall  asunder  from 
it,  much  more  so  my  friends.  Alone  man  is  born, 
alone  he  dies  ;  no  other  has  a  share  in  his  sorrows. 
What  avail  friends,  but  to  bar  his  way  ?  As  a 
wayfarer  takes  a  brief  lodging,  so  he  that  is 
travelling  through  the  way  of  existence  finds  in 
each  birth  but  a  passing  rest. 

It  is  well  for  a  man  to  depart  to  the  forest  ere 
the  four  bearers  (40)  carry  him  away  amidst  the 
laments  of  his  folk.  Free  from  commerce  and 
hindrance,  possessing  naught  but  his  body,  he 
has  no  grief  at  the  hour  of  death,  for  already  he 
has  died  to  the  world  ;  no  neighbours  are  there 
to  vex  him  or  disturb  his  remembrance  of  the 
Enlightened  and  like  thoughts  (41).  Then  I  will 
ever  woo  sweet  Solitude,  untroubled  dayspring  of 
bliss,  stilling  all  unrest.  Released  from  all  other 
thoughts,  with  mind  utterly  set  upon  my  own 


86    THE   PERFECT   CONTEMPLATION 

spirit,  I  will  strive  to  concentre  and  control  my 
spirit. 

The  desires  beget  harm  in  this  world  and 
beyond :  here,  by  bondage,  slaughter,  and  loss  of 
limb  ;  beyond,  in  hell.  That  for  the  sake  of 
which  thou  hast  bowed  many  a  time  before 
bawds,  heeding  not  sin  nor  infamy,  and  cast 
thyself  into  peril  and  wasted  thy  substance,  that 
which  by  its  embrace  has  brought  thee  supreme 
delight — it  is  naught  but  bones,  now  free  and 
unpossessed ;  wilt  thou  not  take  thy  fill  of 
embraces  now,  and  delight  thyself  ?  This  was 
the  face  that  erstwhile  turned  downwards  in 
modesty  and  was  unwilling  to  look  up,  hidden 
behind  a  veil  whether  eyes  gazed  upon  it  or 
gazed  not ;  and  this  face  now  the  vultures  unveil 
to  thee,  as  though  they  could  not  bear  thy 
impatience.  Look  on  it — why  dost  thou  flee  now 
from  it  ?  ... 

Mark  how  fortune  brings  endless  misfortune  by 
the  miseries  of  winning  it,  guarding  it,  and  losing 
it ;  men's  thoughts  cling  altogether  to  their 
riches,  so  that  they  have  not  a  moment  to  free 
themselves  from  the  sorrows  of  life.  Thus  they 
who  are  possessed  by  desire  suffer  much  and  enjoy 
little,  as  the  ox  that  drags  a  cart  gets  but  a  morsel 
of  grass.  For  the  sake  of  this  morsel  of  enjoy- 
ment, which  falls  easily  to  the  beast's  lot,  man, 
blinded  by  his  destiny,  wastes  this  brief  fortune, 
that  is  so  hard  to  win  (42).  For  all  time  lasts 


THOUGHT    OF   ENLIGHTENMENT     87 

the  struggle  for  the  welfare  of  the  mean  body 
that  is  doomed  to  depart  and  fall  into  hell,  and 
even  a  millionth  part  of  this  labour  would  win 
the  rank  of  the  Enlightened.  Greater  is  the  pain 
of  them  that  are  possessed  by  desire  than  the 
pain  of  the  way  of  holiness,  and  no  Enlightenment 
comes  to  them.  Neither  sword,  nor  poison,  nor 
fire,  nor  fall  into  abysses,  nor  foemen  may  be 
compared  to  the  desires,  if  we  bear  in  mind  the 
agonies  of  hell  and  the  like.  Then  shrink  from 
the  desires,  and  learn  delight  in  solitude,  in  the 
peaceful  woodlands  void  of  strife  and  toil.  Happy 
are  they  who  are  fanned  by  the  sweet  silent 
breezes  of  the  forest,  as  they  walk  upon  the 
pleasant  rock-floors  broad  as  in  a  palace  and 
cooled  by  the  moonbeams'  sandal  ointment,  and 
take  thought  for  the  weal  of  their  fellow-creatures  ! 
Dwelling  anywhere  for  what  time  they  will,  in 
deserted  sanctuary  or  cave  or  beneath  the  trees, 
saved  from  the  weariness  of  winning  and  guarding 
possessions,  they  wander  fancy-free  at  pleasure. 
Indra  (43)  himself  can  hardly  win  the  bliss  of 
contentment  that  is  enjoyed  by  him  who  wanders 
homeless  at  his  own  free  will  and  unattached  to 
aught. 

By  pondering  in  such  wise  upon  the  excellences 
of  solitude  a  man  stills  vain  imaginations  and 
strengthens  his  Thought  of  Enlightenment.  First 
he  will  diligently  foster  the  thought  that  his 
fellow-creatures  are  the  same  as  himself.  "  All 


88     THE    PERFECT    CONTEMPLATION 

have  the  same  sorrows,  the  same  joys  as  I,  and  I 
must  guard  them  like  myself.  The  body,  mani- 
fold of  parts  in  its  division  of  members,  must  be 
preserved  as  a  whole ;  and  so  likewise  this 
manifold  universe  has  its  sorrow  and  its  joy  in 
common.  Although  my  pain  may  bring  no  hurt 
to  other  bodies,  nevertheless  it  is  a  pain  to  me, 
which  I  cannot  bear  because  of  the  love  of  self  ; 
and  though  I  cannot  in  myself  feel  the  pain  of 
another,  it  is  a  pain  to  him  which  he  cannot  bear 
because  of  the  love  of  self.  I  must  destroy  the 
pain  of  another  as  though  it  were  my  own, 
because  it  is  a  pain  ;  I  must  show  kindness  to 
others,  for  they  are  creatures  as  I  am  myself.  .  .  . 
Then,  as  I  would  guard  myself  from  evil  repute, 
so  I  will  frame  a  spirit  of  helpfulness  and  tender- 
ness towards  others." 

By  constant  use  the  idea  of  an  "  I  "  attaches 
itself  to  foreign  drops  of  seed  and  blood,  although 
the  thing  exists  not.  Then  why  should  I  not 
conceive  my  fellow's  body  as  my  own  self  ?  That 
my  body  is  foreign  to  me  is  not  hard  to  see.  I 
will  think  of  myself  as  a  sinner,  of  others  as 
oceans  of  virtue  ;  I  will  cease  to  live  as  self,  and 
will  take  as  my  self  my  fellow-creatures.  We  love 
our  hands  and  other  limbs,  as  members  of  the 
body  ;  then  why  not  love  other  living  beings, 
as  members  of  the  universe  ?  By  constant  use 
man  comes  to  imagine  that  his  body,  which  has 
no  self -being,  is  a  "  self  "  ;  why  then  should  he 


REGARD    FOR    OTHERS  89 

not  conceive  his  "  self  "  to  lie  in  his  fellows  also  ? 
Thus  in  doing  service  to  others  pride,  admira- 
tion, and  desire  of  reward  find  no  place,  for 
thereby  we  satisfy  the  wants  of  our  own  self. 
Then,  as  thou  wouldst  guard  thyself  against 
suffering  and  sorrow,  so  exercise  the  spirit  of 
helpfulness  and  tenderness  towards  the  world.  .  .  . 
Make  thyself  a  spy  for  the  service  of  others, 
and  whatsoever  thou  seest  in  thy  body's  work 
that  is  good  for  thy  fellows,  perform  it  so  that  it 
may  be  conveyed  to  them.  Be  thou  jealous  of 
thine  own  self  when  thou  seest  that  it  is  at  ease 
and  thy  fellow  in  distress,  that  it  is  in  high  estate 
and  he  is  brought  low,  that  it  is  at  rest  and  he  is 
at  labour.  Make  thine  own  self  lose  its  pleasures 
and  bear  the  sorrow  of  thy  fellows  ;  mark  its 
deceit  at  each  time  and  in  each  act.  Cast  upon 
its  head  the  guilt  even  of  others'  works  ;  make 
confession  to  the  Great  Saint  of  even  its  slightest 
sin.  Darken  its  glory  by  telling  of  the  greater 
glory  of  others.  Make  it  a  carrier  in  thy  fellow- 
creatures'  service,  like  a  mean  slave.  It  is  made 
of  sin,  and  because  it  may  have  some  chance 
morsel  of  goodness  from  without,  it  is  not  there- 
fore worthy  of  praise.  Let  no  man  know  its 
goodness.  In  short,  let  all  the  wrong  that  thou 
hast  done  for  the  sake  of  thine  own  self  to  others 
fall  upon  thine  own  self  for  the  sake  of  thy  fellow- 
creatures.  Grant  it  no  power  to  talk  overmuch  ; 
keep  it  in  the  condition  of  a  young  bride,  abashed, 


90    THE   PERFECT   CONTEMPLATION 

timid,  and  guarded.  Bend  it  to  thy  will  by 
commanding  it  how  it  shall  act  and  stand  and 
forbear,  and  chastise  it  for  disobedience.  "  O 
my  spirit,  thou  wilt  not  do  as  I  bid  thee  ;  then  I 
will  chastise  thee,  for  in  thee  all  sins  find  a  home. 
Whither  wilt  thou  go  ?  I  shall  see  thee,  and 
overthrow  all  thy  pride  ;  the  days  are  gone  when 
I  let  myself  be  undone  by  thee.  Put  away  now 
the  hope  that  thou  canst  still  seek  an  advantage 
of  thine  own  ;  I  have  sold  thee  into  the  hands  of 
others,  heeding  not  however  much  thou  mayst 
suffer.  For  if  through  heedlessness  I  deliver 
thee  not  over  to  my  fellow-creatures,  thou  wilt 
doubtless  deliver  me  to  the  warders  of  hell. 
Many  times  hast  thou  thus  betrayed  me,  and 
long  have  I  been  racked  ;  remembering  these 
deeds  of  enmity,  I  will  destroy  thee,  thou  slave 
of  self-seeking."  If  thou  lovest  thyself,  thou 
must  have  no  love  of  self  ;  if  thou  wouldst  save 
thyself,  thou  dost  not  well  to  be  saving  of  self. 
The  more  heedfully  the  body  is  guarded,  the 
sorer  are  its  sufferings  and  the  deeper  its  fall. 

But  despite  its  fall,  the  whole  earth  cannot 
satisfy  the  lust  of  the  flesh  ;  who  can  do  its 
will  ?  To  him  who  longs  for  the  impossible 
come  guilt  and  bafflement  of  desire  ;  but  he 
who  is  utterly  without  desire  has  a  happiness 
that  ages  not.  Then  give  no  room  for  the  lust 
of  the  flesh  to  swell ;  blessed  indeed  is  the  thing 
that  is  not  imagined  for  the  sake  of  its  pleasant- 


WHY   CLING   TO    THE    BODY?       91 

ness.  The  body  is  a  motionless  thing  stirred 
by  something  without,  and  ending  in  ashes,  a 
loathsome  frame  of  foulness  ;  why  do  I  cling  to 
it  ?  What  have  I  to  do  with  this  machine,  alive 
or  dead  ?  What  distinguishes  it  from  such 
things  as  clods  of  earth  ?  Alas,  O  thought  of 
self,  thou  wilt  not  die  !  Through  complicity 
with  the  flesh  I  win  sorrow,  all  to  no  purpose  ;  it 
is  no  better  than  a  thing  of  wood,  and  what 
should  avail  its  hatred  or  its  kindness  ?  It  feels 
no  love  when  I  guard  it,  no  hate  when  vultures 
devour  it ;  then  why  do  I  love  it  ?  I  am  angered 
when  it  is  treated  with  scorn,  delighted  when  it 
is  honoured  ;  but  if  it  has  no  knowledge,  to  what 
end  is  my  toil  ?  My  friends,  forsooth,  are  they 
who  wish  well  to  this  body  ;  but  all  men  wish 
well  to  their  own  flesh,  and  why  are  not  they 
also  my  friends  ?  So  I  have  surrendered  my 
body  indifferently  for  the  weal  of  the  world ;  it 
is  but  as  an  instrument  of  work  that  I  still  bear 
it,  with  all  its  guilt.  Enough  then  of  worldly 
ways  !  I  follow  in  the  path  of  the  Wise,  re- 
membering the  Discourse  upon  Heedfulness  (44) 
and  putting  away  sloth.  To  overcome  the  power 
of  darkness  I  concentre  my  thought,  drawing 
the  spirit  away  from  vain  paths  and  fixing  it 
straightly  upon  its  stay  (45). 


CHAPTER    IX 

THE   PERFECT   KNOWLEDGE 

ALL  this  equipment  (46)  the  Sage  has  ordained 
for  the  sake  of  wisdom  ;  so  he  that  seeks  to  still 
sorrow  must  get  him  wisdom.  We  deem  that 
there  are  two  verities,  the  Veiled  Truth  and  the 
Transcendent  Reality.  The  Reality  is  beyond 
the  range  of  the  understanding  ;  the  understand- 
ing is  called  Veiled  Truth  (47).  .  .  .  Thus  there 
is  never  either  cessation  or  existence  ;  the  universe 
neither  comes  to  be  nor  halts  in  being.  Life's 
courses,  if  thou  considerest  them,  are  like  dreams 
and  as  the  plantain's  branches  (48) ;  in  reality  there 
is  no  distinction  between  those  that  are  at  rest 
and  those  that  are  not  at  rest.  Since  then  the 
forms  of  being  are  empty,  what  can  be  gained, 
and  what  lost  ?  who  can  be  honoured  or  despised, 
and  by  whom  ?  Whence  should  come  joy  or 
sorrow  ?  What  is  sweet,  what  bitter  ?  What  is 
desire,  and  where  shall  this  desire  in  verity  be 
sought  ?  If  thou  considerest  the  world  of  living 
things,  who  shall  die  therein  ?  who  shall  be 

92 


THE    VEILED   TRUTH  93 

born,  who  is  born  ?  who  is  a  kinsman  and 
who  a  friend,  and  to  whom  ?  Would  that  my 
fellow-creatures  should  understand  that  all  is 
as  the  void  !  They  are  angered  and  delighted 
by  their  matters  of  strife  and  rejoicing  ;  with 
grief  and  labour,  with  despair,  with  rending  and 
stabbing  one  another,  they  wearily  pass  their 
days  in  sin  as  they  seek  their  own  pleasure  ;  they 
die  and  fall  into  hells  of  long  and  bitter  anguish  ; 
they  return  again  and  again  to  happy  births  after 
births  and  grow  wonted  to  joy  (49).  .  .  .  In  life 
are  oceans  of  sorrow,  fierce  and  boundless  beyond 
compare,  a  scant  measure  of  power,  a  brief  term 
of  years  ;  our  years  are  spent  in  vain  strivings 
for  existence  and  health,  in  hunger,  faintness, 
and  labour,  in  sleep,  in  vexation,  in  fruitless 
commerce  with  fools,  and  discernment  is  hard  to 
win  ;  how  shall  we  come  to  restrain  the  spirit 
from  its  wont  of  wandering  ?  There,  too,  the 
Spirit  of  Desire  (50)  is  labouring  to  cast  us  into 
deep  hells  ;  there  evil  paths  abound,  and  un- 
belief can  scarce  be  overcome  ;  it  is  hard  to  win  j  , 
a  brief  return,  exceeding  hard  for  the  Enlightened  « 
to  arise  to  us  ;  the  torrent  of  passion  can  scarce 
be  stayed.  Alas,  how  sorrow  follows  on  sorrow  ! 
Alas,  how  lamentable  is  the  estate  of  them  that 
are  borne  down  in  the  floods  of  affliction,  and  in 
their  sore  distress  see  not  how  sad  their  plight 
is,  like  one  who  should  again  and  again  come 
forth  from  the  waters  of  his  bath  and  cast  himself 


94        THE    PERFECT   KNOWLEDGE 

into  fire,  and  so  in  their  sore  trouble  deem  them- 
selves to  be  in  happy  estate  !  As  thus  they  live 
in  sport  that  knows  not  of  age  and  dissolution, 
dire  afflictions  will  come  upon  them,  with  Death 
in  their  forefront.  Then  when  will  the  day  come 
when  I  may  bring  peace  to  them  that  are  tortured 
in  the  fire  of  sorrow  by  my  ministrations  of 
sweetness  born  from  the  rain-clouds  of  my 
righteousness,  and  when  I  may  reverently  declare 
to  the  souls  who  imagine  a  real  world  that  all 
is  void,  and  righteousness  is  gathered  by  looking 
beyond  the  Veiled  Truth  (51)  ? 


NOTES 

(1)  "As  is  fitting,  the  book  begins  with  homage  to  the 
'  threefold  jewel,'  or  '  three  pearls,'  i.e.  in  early  Buddhism, 
the  Buddha  (^akya-muni),  the  Law  preached  by  him  (Dhar- 
ma),  and  the  brotherhood  of  his  monks  (Sangha).  Here, 
agreeably  to  the  doctrines  of  the  Great  Vehicle,  we  have 
(i)  the  Buddhas,  designated  by  the  title  Sugata,  '  the  well 
gone,'  or  '  the  well  arrived,'  i.e.  '  they  who  have  left  the 
world  of  becoming  in  order  to  enter  Nirvana,'  or  '  who 
know  the  truth,'  '  who  have  departed  to  return  no  more,' 
'  who  have  cast  off  all  frailty  of  body,  speech,  and  mind.' 
These  definitions  aim  at  establishing  from  every  point  of 
view  a  fundamental  difference  between  the  Buddhas  and 
all  other  beings,  (ii)  The  sons  of  the  Buddhas,  namely 
(a)  the  Bodhi-sattvas  ('creatures  of  enlightenment')  who 
have  reached  a  '  stage,'  a  '  ground,'  even  though  it  be 
the  first,  in  their  career  as  future  Buddhas  (in  opposition  to 
the  future  Buddhas,  Bodhi-sattvas,  who  have  not  yet  entered 
upon  the  career,  or  are  only  at  the  outset  of  it) ;  (b)  all  '  the 
worshipful  ones,'  i.e.  the  '  teachers  of  discipline  or  doc- 
trine,' etc.  We  must  understand  '  all  spiritual  friends.' 
(iii)  The  '  Body  of  the  Law,'  i.e.  either  the  sum-total  of 
the  Scriptures  or  '  the  Body  of  the  Law  of  the  Buddhas,' 
in  opposition  to  their  bodies  as  visible  upon  this  earth,  and 
to  their  bodies  as  beatified  in  paradise.  This  Body  is  the 
uncreated  wisdom  which  constitutes  the  essence  of  all  the 
Buddhas ;  and  the  Law  preached  by  the  Buddhas  is  only 

95 


96  NOTES 

the  intellectual  or  verbal  expression  of  this  wisdom  "  (Prof. 
de  la  Vallee  Poussin). 

(2)  The  "  Thought  of  Enlightenment "  (Bodhi-cUtta)  is  to 
the    Maha-yina    what    '  grace '    is    to    Christian    theology. 
Buddhism,   in   common   with   the  other  schools  of  Indian 
thought,   holds   that   all  living   beings   are   fettered   in   the 
beginningless  and  endless  cycle  of  embodied  births,  metemp- 
sychosis  or    samsara,   in   which   every   instant   of    present 
experience   is    a   resultant   of   former    actions.       Only   the 
Buddhas,  the  loving  teachers  of  salvation  to  mankind,  have 
risen  after  aeons  of  effort  in  countless  births  into  the  trans- 
cendental   peace  of   Nirvana.      Hence    the    great    religious 
duty  of  the  believer  is  aspiration  to  become  a  Buddha  for 
the  weal  of  fellow-creatures.      This  yearning  arises  in  his 
heart,  by  the  special  grace  of  the  Buddhas,  in  the  form  of 
the  Bodhi-chitta,  which  is  finely  expressed  by  our  author 
in  his  third  chapter.     By  this  vow  the  believer  constitutes 
himself  a  Bodhi-sattva,  "  or  creature  of    enlightenment,"  of 
the  first  stage  ;   he  has  devoted  himself  to  the  acquisition  of 
merit  by  charity  and  knowledge  which  shall  raise  him  through 
higher  and  higher  planes  of  existence,  until  he  reaches  the 
condition   of   the   celestial   Bodhi-sattvas,  such   as   Manju- 
ghosha  and  Avalokitesvara,  who  have  attained  the  highest 
beatification  that  the  finite  universe  can  give,  and  are  only 
delaying  their  departure  into  the  infinite  stillness  of  Nir- 
vana in  order  to  continue  their  works  as  loving  guides  and 
helpers  of  mankind  towards  happiness  and  spiritual  sanctifi- 
cation. 

(3)  The  minions  of  life  are  the  passions  and  other  frailties 
which  keep  the  soul  enchained   in  the  cycle  (samsara)  of 
bodily  births. 

(4)  The  Musa  sapientum. 

(5)  See  the  chapter  on  the  Perfect  Long-suffering,  below. 

(6)  The   Buddhas,   here  styled    Tathagata,   on   which  see 
the  Journal  of   the  Royal  Asiatic  Society  for  1893,  p.  103  f. 
Compare  the  term  Sugata  (above,  note  1). 

(7)  This    term    here    denotes    the    divine    Bodhi-sattvas 


NOTES  97 

(Avalokitesvara,  Manju-ghosha,  etc.),  who  have  reached  the 
higher  stages  of  beatification. 

(8)  A    Buddha-lcshetra,    or    "  domain    of    Buddha,"    ia    a 
system  of  a  thousand  millions  of  worlds,  each  under  the 
guardianship  of  a  Buddha. 

(9)  This  refers  to  the  Buddha  of  the  present  era,  Gautama 
the  S*akya,  and  the  places  hallowed  by  his  pious  deeds  iu 
varous  births  previous  to  his  Nirvana. 

(10)  The  Buddha,  the  Law,  and  the  Congregation. 

(11)  See  above,  note  2. 

(12)  These  are  the  celestial  Bodhi-sattvas  (see  notes  1,  2). 

(13)  "  Stillness "   is   perhaps   the   most  suitable   term   to 
express  the  idea  of  Nirvana ;    compare  Deussen,  Allgemeine 
Geschichte  der  Philosophic,  bd.  i.,  abteil.  3,  pp.  Ill  f.,  152  f., 
etc.     Nirvana  does  not  signify  extinction  or  annihilation, 
as  is  commonly  imagined  in  Europe,  but  the  very  reverse, 
perfect    spiritual     self-realisation    in    transcendental    being. 
The  metaphor  first  occurs  in  the  Upanishads,  and  frequently 
reappears  later  in  non-Buddhist  theology ;   it  denotes  rrao- 
ksha,    the   state   in   which    the    individual  soul,  identifying 
itself  with  universal  Being,  is  entirely  at  rest  in  itself  and 
in  Brahma,  in  the  stillness  of  infinite  thought.     The  fire  of 
delusion  and  earthly  desire  has  become  extinguished  in  it 
by  the  annihilation  of  its  fuel,  the  false  imagination  of  finite 
being.     Nirvana  is  thus  similar  to  the  yoga,  or  ecstasy  of  the 
Yogic   adept,  which    is    technically   defined    as    diitta-vritti- 
nirodha,  cessation  of  the  activity  of  the  finite  imagination, 
and  it  is  frequently  used  in  the  same  connection.     Nirvana 
properly  may  denote  either  the  blowing-out  of  a  flame,  or 
the  burning  of  a  flame  undisturbed  by  wind  (compare  Bha- 
gavad-glta,  vi.  19).     The  latter  interpretation  will  suit  the 
oldest  passages  where  the  word  occurs ;    but  the  former  is 
also  applicable,  and  is  necessary  hi  some  of  the  later  passages. 
Now  the  Buddhists  denied  the  existence  of  a  soul,  or  per- 
manent Self.      Logically,   therefore,   they  could  not  assert 
the  existence  of  a  Nirvana,  or  transcendental  existence  of 
the  soul  or  Self ;   and  theoretically,  indeed,  the  Madhyamika 

7 


98  NOTES 

school   of  the  Maha-yana  denied  Nirvana  as  well  as  finite 
being,    substituting    for    the    whole   the  universal    "  Void," 

(i&unya,  which  however  is  only  another  name  for  infinite 
Being,  the  unqualified  Transcendental.  Buddhist  orthodoxy 
refused  to  speculate  on  this  antinomy.  But  in  the  same  way 
as  Buddhism,  whr'le  denying  the  Brahmanic  conception  of 
•>  the  soul,  substitutes  for  it  the  santdna,  or  succession  of  mo- 
ments of  consciousness,  which  practically  differs  very  little 
from  it,  so  its  conception  of  Nirvana  practically  amounted 
to  much  the  same  as  the  Brahmanic  ideal.  See  above,  p.  19. 

(14)  The  "  lucky  jar  "  is  a  magic  vessel  in  which  is  found 
whatever  the  owner  desires  ;    the  "  wishing- tree  "    and  the 
"  cow  of  plenty "  are  part  of  the  furniture  of  the  Hindu 
paradise,  and  have  similar  properties. 

(15)  Namely,  human  birth  under  the  dispensation  of  a 
Buddha. 

(16)  Meru  is   an  imaginary  mountain  in   the  Hindu   cos- 
mology, which  forms  the  centre  of  the  universe,  and  around 
which  the  sun  and  moon  turn. 

(17)  The  ten  points  of  space  are  the  north,  south,  east, 
west,  north-east,  south-east,  north-west,  south-west,   zenith, 
and  nadir. 

(18)  The  remembrance  is  of  the  Law  of  the  Buddha  and 
of  the  teachings  of  his  Church. 

(19)  The    Perfect    Charity    (Dana-pdramita)    is    not    an 
actual  deliverance  of  the  world  from  poverty  (misery  due 
to  worldly  desire),  but  an  intention  for  such  deliverance ; 
it  is  a  grace  of  the  spirit.     Thus  purity  of  the  will  is  the 
greatest  of  all  virtues,  and  the  foundation  of  all.     Similarly, 
the  Perfect  Conduct  (Glla-paramita),  which  is  the  subject 
of  this  chapter,  consists  essentially  in  the  will  to  hurt  no 
living  creature. 

i       (20)  Morality  is  higher  than  charity,  patience  than  morality, 

fi  etc.,   and  the  aspirant  to  Buddhahood  must  not  practise 

<   charity  at  the  expense  of  morality,  and  so  on.     But  this 

rule  has  an  exception.     The  essential  principle  of  the  divine 

Bodhi-sattvas'  conduct  is  sikshd-samvara,  "right  and  holy 


NOTES  99 

conduct,"  the  dyke  which  holds  in  their  place  the  "  waters  of 
righteousness  "  ;  and  this  principle  must  never  be  infringed 
by  the  aspirant's  action. 

(21)  The  aspirant,  having  collected  alms  of  food  by  begging 
from  door  to  door,  will  divide  it  into  four  parts,  one  for  each 
of  the  three  classes  here  mentioned,  and  one  for  himself.     The 
three  robes  allowed  to  Buddhist  devotees  are  of  yellow  rags. 

(22)  Namely,    a    person    whose    compassion     is     excited 
Merely  in  connection  with  friends,  enemies,  the  unfortunate, 
etc.     The  aspirant  devotes  his  whole  self  to  the  welfare  of 
fellow-creatures,  but  this  gift  must  not  be  too  hastily  given. 
It  should  be  reserved  for  occasions  when  it  will  assist  to 
enlightenment,   etc.,   another  aspirant  of  equal  or  greater 
power  for  good. 

(23)  The  fundamental  principle  of  Hindu  medicine,  like 
that  of  the  Greeks,  is  the  existence  of  three   "  humours " 
(dosha,  dhatu),  namely,  wind,  gall,  and  slime,  which  when 
in   equipoise   cause    health,    and    when    disturbed    produce 
sickness. 

(24)  Here  comes  a  polemic  against  the  Sankhya  and  the 
Vedanti  schools.     The  former  divide  existence  into  primal 
Matter  and  individual  souls  which  by  connection  with  the 
former  assume  the  functions  of   finite  thought.      The  Ve- 
dantis  believe  in  a  single  universal  soul  or  Brahma,  essentially 
indeterminate,  which  by  the  operation  of  the  cosmic  Illusion 
(Maya)   differentiates    itself    into    individual    finite    souls. 
Buddhism  denies  the  existence  of  a  permanent  soul,  sub- 
stituting for  it  a  succession  of  instants  of  consciousness. 

(25)  It  may  be  objected  that  if  all  action  is  a  purely 
mechanical  result  of  previously  existent  forces,  the  action 
of  the  mind  in  hatred,  etc.,  is  also  mechanical,  and  cannot 
be  checked,  and  hence  the  peace  and  salvation  of  the  spirit 
are  unattainable.     But  this  is  not  the  case,   according  to 
our  author.     Existence  is  a  series  of  forces  proceeding  one 
from  the  other  (the  pratitya-samutpdda ;    but  by  arresting 
one  of  these  the  individual  arrests  all  subsequent  forces    as 
far  as  he  is  concerned ;   and  the  primary  force  is  ignorance. 


100  NOTES 

(26)  If  I  save  myself  from  hell  by  refraining  from  retalia- 
tion upon  those  who  wrong  me,  the  merit  of  this  is  mine ; 
and  their  merit,  which  consists  in  forcing  me  to  suffer  and 
expiate  my  guilt  from  former  deeds,  is  not  lessened  by  this 
merit  of  mine. 

(27)  The  objector  claims  that,  while  he  admits  the  merits 
of  the  person  praised,  he  cannot  abide  the  pleasure  which 
the  eulogist  feels  in  praising  him.     But  this  is  a  sin.     To 
every  man  must  be  given  his  just  reward,  both  in  this  and 
other  worlds  ;    and  both  the  eulogy  and  the  eulogist's  jojr 
are  part  of  the  reward  of  the  person  eulogised. 

(28)  The    presence  of    a  pravrajaka,  an    ascetic  who  has 
himself  withdrawn  from  the  world,   causes  us   to   perform 
the  pravrajya,  i.e.  to  take  from  him  the  vows  of  his  ascetic 
order  and  become  a  monk  in  his  company. 

(29)  Living  creatures  are  a  "domain"  (kshetra)    for    the 
acquisition  of  merit  by  the  aspirants  to  enlightenment ;   for 
merit  is  gained  by  showing  love,  charity,  etc.,  towards  them. 
The  Buddhas  or  "  Conquerors  "   (Jina)  are  likewise  a  "  do- 
main "  ;  merit  is  gained  by  doing  service  to  them.   (Cf.  note 
7  above.) 

(30)  Both  Buddhas  and  inferior  creatures  alike  assist  the 
aspirant  to  win  merit  and  become  a  Buddha  himself.     True, 
the   Buddhas   are  immeasurably  good  and  great,   and   are 
always    consciously  beneficent,  while   other  creatures  often 
are  in  their  intention  maleficent.      But  if  v,e  measure  the 
worth  of  a  purpose  by  its  results,  noting  that  wrong-doing 
is  a  "  blessing  in  disguise  "  to  the  sufferer,  we  must  conclude 
that  the  purpose  of   a  Buddha's  help  is  not   more  valuable 
to  the  aspirant  than  the  various  motives  of  other  creatures 
with  whom  he  has  dealings. 

(31)  This  refers  to  the  Eastern  custom  of  keeping  fish 
alive  in  tanks  until  they  are  needed  for  the  kitchen. 

(32)  See  p.  76. 

(33)  This  is  a  polemical  reference  to  the  Hlna-yana  school 
of  Buddhism,  of    which  the  adepts  (Sravaka)    sought  en- 
lightenment and  Nirvana  for  themselves  and  by  themselves. 


NOTES  101 

Is  not  such  a  course  more  rapid  and  sure  than  that  recom- 
mended by  our  author,  in  which  the  aspirant  to  Buddhahood 
deliberately  postpones  his^  Nirvana  in  order  to  work  for  the 
welfare  of  the  world  ?  Santi-deva  here  brushes  aside  this 
objection.  In  his  ninth  chapter,  in  a  passage  omitted  in 
this  translation,  he  attempts  to  prove  that  the  Hlna-yana 
can  atta.;n  neither  Nirvana  nor  suppression  of  passion. 

(34)  The  sacred  kite  on  which  the  god  Vishnu  rides. 

(35)  A  reference  to  an  ordeal  hi  a  well-known  legend. 

(36)  See  Dhamma-pada,  ch.  ii. 

(37)  Namely,  conceptions  inspired  by  sensual  love,  hatred, 
or  delusion,  which  agitate  the  spirit. 

(38)  To  wit,  alms  of  food  and  the  rags  from  which  is  made 
the  beggar-monk's  robe. 

(39)  This  is  a  play  on  words.    Bala  signifies  (i)  a  fool, 
and  (ii)  the  morning  sun,  the  red  glow  of  which  does  not 
stain  the  pure  whiteness  of  the  new  moon. 

(40)  The  bearers  of  the  funeral  bier. 

(41)  At  the  hour  of  death  he  can  fix  his  thought  upon 
the   Buddha  and  the  Law,   without  disturbance  from  the 
laments  of  kinsfolk  and  friends. 

(42)  Under  the  malignant  influence  of  former  evil  works 
men   fail  to  use   the   opportunity  of  salvation   offered  by 
their  human  birth,  and  after  death  are  reborn  in  hell  or 
as  lower  beings. 

(43)  The  chief  of  the  gods,  who  dwells  in  paradise,  svarga. 

(44)  Dhamma-pada,  ch.  ii. 

(45)  This   refers   to   the   spiritual   exercises   practised   by 
the  Buddhists,  as  by  other  Hindu  devotees.     In  order  to 
fender  the  thought  immobile  and  uninfluenced  by  external 
sensations,   various  physical    objects  are  prescribed    to  be 
rigidly  contemplated  by  it,  which,  together  with  the  themes 
of  meditation  described  above,  raise  it  to  a  state  of  still 
ecstasy,  from  which  it  passes  either  into  a  blessed  rebirth 
or  into  final  Nirvana. 

(46)  Namely,  the  Perfections  of  charity,  morality,  etc. 

(47)  This  distinction  of  "veiled"  or  conventional  reality 


102  NOTES 

(samvriti-satya)  and  transcendental  reality  (paramartha- 
satya)  is  shared  by  the  Madhyamikas  with  the  monistio 
Vedantis.  The  former  conceives  objects  as  they  appear  to 
the  normal  intelligence  of  finite  beings  ;  but  this  mode  of 
conception  is  false  when  viewed  from  the  standpoint  of 
transcendental  verity,  which  insists  upon  the  essentially 
infinite  and  inconceivable  nature  of  things.  Thus  in  the 
higher  reality  nothing  can  be  predicated  of  anything ;  all 
is  inconceivable,  "  void."  Our  author  here  launches  upon 
a  long  discussion,  omitted  in  our  translation,  in  which  he 
argues  that  the  impermanence  of  finite  being,  which  the 
Hina-yana  regards  as  the  highest  truth,  is,  from  the  trans- 
cendental standpoint  of  his  school  (the  Madhyamika)  mere 
illusion;  that  the  Vijnana-vadis,  who  hold  that  nothing 
exists  but  pure  absolute  thought,  are  likewise  mistaken ; 
that  the  Hina-yana  is  insufficient  in  theory  and  in  practice  ; 
that  the  conception  of  an  ego  held  by  non-Buddhist  philo- 
sophers is  false  ;  that  the  principles  upon  which  various 
heretical  schools  wrongly  regard  being  as  based  are  non- 
existent ;  and  that  the  only  legitimate  attitude  is  that  of 
the  Madhyamikas,  with  their  denial  of  the  validity  of  the 
means  of  knowledge  and  their  doctrine  of  a  conventional 
reality  on  the  one  hand  and  a  higher  reality  or  "  void " 
on  the  other. 

(48)  See  above,  note  4. 

(49)  The   following   stanza   appears   to   mean :     "  In   life 
there   are  many  precipices,   and  no  true   reality"  (reading 
atatvam) ;     "  there  are    contradictions,  and  can  be  no  true 
reality."     But  as  this  meaning  is  somewhat  uncertain,   I 
have  omitted  it  in  my  translation. 

(50)  Mara,   the  embodiment  of  worldly  desire   and  lust 
of  the  flesh. 

(51)  The   tenth   chapter,    which   follows    in    the   original 
Sanskrit,   is  omitted  in   this  translation,   as  its  58   verses 
contain  only  prayers  for  the  welfare  of  all  beings  for  the 
sake  of  the  merit  acquired  by  our  author  in  composing  this 
work.     A  quotation  is  given  in  the  Introduction,  p.  26  f. 


APPENDIX 

As  an  epilogue  to  the  Bodhi-charydvatdra,  I 
append  a  translation  of  the  Karikas,  or  metrical 
summary  of  the  main  themes  of  Santi-deva'a 
other  great  work,  the  Sikshd-samuchchaya. 
These  verses  consist  of  twenty-eight  stanzas  in 
the  anushtubh  metre,  and  may  be  taken  as  aa 
epitome  of  the  Bodhi-charydvatdra.] 

Since  both  I  and  my  fellow-creatures  dread 
and  hate  pain,  what  is  the  peculiar  quality  of 
my  Self,  that  I  should  care  for  it,  rather  than 
for  my  fellow-men  ? 

He  that  would  make  an  end  of  sorrow  and 
come  to  the  bound  of  happiness  must  stablish 
firmly  the  root  of  Faith  and  immovably  set  his 
thought  upon  Enlightenment. 

The  Bodhi-sattva's  rule  of  holiness  develope* 
from  the  Maha-yana.  Therefore  one  should  know- 
its  principles,  and  so  be  free  from  evil. 

103 


104  APPENDIX 

Surrender  to  all  creatures  thine  own  person1 
and  thy  pleasures,  yea,  and  thy  righteousness 
too,  in  past,  present,  and  future  time  ;  guard 
them,  and  increase  thy  holiness. 

For  the  enjoyment  of  fellow-creatures  are 
sacrificed  our  own  persons  and  the  like.  If  they 
be  not  guarded,  how  can  they  be  enjoyed  ?  and 
can  that  be  a  gift  that  is  not  enjoyed  ? 

Therefore  to  the  end  that  fellow-creatures  may 
have  the  enjoyment  thereof,  one  should  protect 
his  own  person  and  the  like,  by  leaving  never 
the  Blest  Friend  and  by  studying  ever  the 
Scriptures. 

Now  what  means  it  to  guard  one's  own  person  ? 
to  shun  mishap.  How  is  this  all  found  ?  by 
shunning  fruitless  effort. 

Fulfil  this  work  ever  by  mindfulness.  From 
deep  reverence  springs  mindfulness  ;  and  rever- 
ence, the  glory  of  the  chastened  spirit,  arises 
from  an  understanding  zeal. 

"  He    that   hath    concentred   thought   under- 

1  The  word  atma-UhJava,  literally  "condition  of  self,"  i.e. 
person  or  body,  properly  denotes  the  plexus  of  concepts 
•which  collectively  form  the  idea  of  an  individual  being  as 
conceived  by  himself. 


APPENDIX  105 

stands  what  is  as  it  verily  is,"  said  the  Saint. 
Let  the  spirit  turn  away  from  outward  action, 
and  fall  never  away  from  its  stillness. 

Steadfast  throughout,  mild  of  spirit,  one 
should  by  gentle  address  win  over  worthy  men, 
and  thus  become  acceptable. 

The  worldly  folk  who  scorn  the  scion  of  the 
Conqueror  and  accept  him  not  shall  be  broiled 
in  all  the  hells,  like  fire  hidden  under  ash. 

Therefore  the  Conqueror  in  the  Ratna-megha 
has  told  in  brief  the  holy  rule  :  "  Heedfully  avoid 
that  which  gives  displeasure  to  thy  fellow- 
creatures."  1 

Thus  to  care  for  one's  own  person  with  medi- 
cines, clothing,  and  the  like,  if  it  be  to  indulge  the 
lust  of  the  flesh,  leads  to  grievous  misfortune. 

"  Let  man  set  himself  to  good  deeds,  and  withal 
know  the  mean  throughout."  Through  thispre- 
«ept  it  is  easy  for  him  to  guard  his  enjoyment. 

By  quenching  the  lust  for  issues  of  thine 
own  advantage,  thy  righteousness  will  be  well 
guarded.  Regret  not  thy  deeds,  nor  make  a 
public  talk  of  them. 

1  Or,  "  that  whereby  fellow-creatures  lose  their  faith." 


106  APPENDIX 

The  Bodhi-sattva  will  dread  gain  and  honour, 
will  shun  exaltation  ;    he  will  have  glad  faith 
Law,  and  dismiss  doubts. 


When  the  body  is  made  pure,  it  becomes 
wholesome  for  creatures  to  enjoy,  like  perfect 
spotless  rice. 

As  a  crop  of  grain  overgrown  by  weeds  sinks 
under  disease,  and  thrives  not,  so  a  scion  of  the 
Buddha,  if  overcome  by  sin,  cannot  grow  in  grace. 

What  is  the  "  cleansing  of  our  person  "  ?  Cleans- 
ing it  of  evil  and  sin,  in  obedience  to  the  words 
of  the  Enlightened.  If  this  endeavour  be  lacking, 
hell  awaits  us. 

Let  men  be  long-suffering,  and  fain  to  hear  the 
Law,  then  let  them  withdraw  to  the  forest,  strain 
the  thought  on  concentred  effort,  and  ponder 
upon  the  uncleanness  of  the  flesh  and  the  like. 

Understand  how  to  make  clean  thy  enjoy- 
ments, until  thy  soul  be  cleansed.  Make  thy 
merit  pure  by  deeds  full  of  the  spirit  of  tender- 
ness and  the  Void.  l 

1  Acts  are  to  be  inspired  by  knowledge  of  the  Void  and 
brotherly  love.  These  two  requisites  (sambhara),  the  intel- 
lectual and  the  moral,  are  necessary  for  spiritual  advance- 
ment ;  one  is  of  no  avail  without  the  other. 


APPENDIX  107 

Full  many  there  are  who  will  take  from  thee. 
If  thou  hast  but  little,  what  of  that  ?  if  it  give* 
not  full  satisfaction,  then  it  must  be  increased. 

What  is  increase  of  the  body  ?  increase 
of  strength  and  energy.  Increase  of  enjoyment 
is  from  almsgiving  full  of  the  spirit  of  tenderness 
and  the  Void. 

Firstly  should  a  man  with  care  establish 
firmly  his  resolution  and  purpose  ;  then  with  an 
attendant  spirit  of  tenderness,  he  should  strive 
to  increase  his  merit. 

The  rule  of  right  conduct — worship  and  the 
like — should  ever  be  reverently  observed.  Let 
faith  and  the  like  be  always  practised,  likewise 
brotherly  love  and  the  remembrance  of  the 
Buddha. 

In  short,  the  weal  of  fellow-beings  in  all  con- 
ditions, the  godly  gift  without  worldly  desire, 
and  the  Thought  of  Enlightenment  cause  right- 
eousness to  increase. 

Perfection  arises  from  constancy  in  the  heedful 
effort  to  make  right  renunciations,  by  remem- 
brance, by  attention,  and  by  true  meditation. 


PRINTED  BY 

HA7ELI.,    WATSON  AND  VINET,   ID., 

LONDON   AJ*D   AYI.E8BURY, 

ENGLAND. 


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